r 


^?s  or  PKificBr^ 


<i^LOGlCM  SEV^^^^"^-^ 


3>^ 


C.  I 


7 


A 


COMMENTAPtY 


EPISTLE  TO  THE  EPHESIANS. 


BY 

CHARLES  HODGE,  D.  D., 

PROFESSOR  IN  THE  TIIEOLOGICAI,  SEMINAKY,   PRINCETON,   N.  J. 


NEW  YORK : 
ROBERT  CARTER  AND  BROTHERS, 

BROADWAY. 

1856. 


Entered  according  to  Act  of  Congress,  in  the  year  1866, 

By  EGBERT  CAETER  &  BROTHERS, 

In  the  Clerk's  Office  of  the  District  Court  of  the  United  States  for  the  Southern 
District  of  New  York. 


JcHN  F.  Taow, 

Printer,  Stcreotyper,  and  Eleclrotyper, 

871  li  319  Broadwuy, 

Cor.  White  Street,  New  York. 


COMMENTARY 

ON   THE 

EPISTLE  TO  THE  EPHESIANS. 


INTEODUCTION. 


^  I.  The  City  of  Ephesus. 

The  city  of  Ephesus,  under  the  Romans,  the  capital  of 
Proconsular  Asia,  was  situated  on  a  plain  near  the  mouth  of 
the  river  Cayster.  It  was  originally  a  Greek  colony,  but  be- 
came in  no  small  degree  orientalized  by  the  influences  which 
surrounded  it.  Being  a  free  city,  it  enjoyed  under  the  Romans 
to  a  great  extent  the  right  of  self-government.  Its  constitu- 
tion was  essentially  democratic.  The  municipal  authority  was 
vested  in  a  Senate,  and  in  the  Assembly  of  the  people.  The 
ypa/x/xarei'?,  "  Town  Clerk,"  or.  Recorder,  was  an  officer  in 
charge  of  the  archives  of  the  city,  the  promulgator  of  the  laws, 
and  was  clothed  with  great  authority.  It  was  by  his  remon- 
strance the  tumultuous  assembly  of  which  mention  is  made  in 
Acts  19,  24-40,  was  induced  to  disperse. 

The  city  was  principally  celebrated  for  its  temple  of  Diana. 
From  the  earliest  period  of  its  history,  Ephesus  was  regarded 
as  sacred  to  that  goddess.  The  attributes  belonging  to  the 
Grecian  Diana,  however,  seem  to  have  been  combined  with 
those  which  belonged  to  the  Phoenician  Astarte.  Her  image, 
as  revered  in  Ephesus,  was  not  a  product  of  Grecian  Art,  but 
a  many-breasted,  mummy-like  figure  of  oriental  symbolism. 
Her  famous  Temple  was,  however,  a  Greek  building  of  the 
Ionic  order.  It  had  become  so  celebrated,  that  its  destruction 
three  hundred  and  fifty-six  years  before  the  birth  of  Christ  has 


VI  INTRODUCTION. 

conferred  immortality  on  the  author  of  the  deed.  All  Greece 
and  Western  Asia  contributed  to  its  restoration,  which  was  a 
work  of  centuries.  Its  vast  dimensions,  its  costly  materials, 
its  extended  colonnades,  the  numerous  statues  and  paintings 
with  which  it  was  adorned,  its  long  accumulated  wealth,  the 
sacred  effigies  of  the  goddess,  made  it  one  of  the  wonders  of 
the  world.  It  was  this  temple  which  gave  unity  to  the  city, 
and  to  the  character  of  its  inhabitants.  Oxford  in  England  is 
not  more  Oxford  on  accoimt  of  its  University,  than  Ephesus 
was  Ephesus  on  account  of  the  Temple  of  Diana.  The  highest 
title  the  city  could  have  assumed,  and  that  which  was  impressed 
on  its  coins,  was  NewKopo?,  Temple-sioeeper, — servant  of  the 
great  goddess.  One  of  the  most  lucrative  occupations  of  the 
people  was  the  manufacture  of  miniature  representations  of 
the  temple,  wrought  in  silver,  which  being  carried  about  by 
travellers,  or  reverenced  at  home,  found  an  extensive  sale,  both 
foreign  and  domestic. 

With  the  worship  of  Diana  the  practice  of  sorcery  was  from 
the  earliest  times  connected.  The  "  Ephesian  letters,"  mysti- 
cal monograms,  used  as  charms  or  amulets,  are  spoken  of  fre- 
quently by  heathen  writers.  Ephesus  was,  therefore,  the  chief 
seat  of  necromancy,  exorcism,  and  all  forms  of  magic  arts  for 
all  Asia.  The  site  of  this  once  famous  city  is  now  occupied 
by  an  inconsiderable  village  called  Ajaloluk,  supposed  by  some 
to  be  a  corruption  of  ayios  ■^eoAoyos,  (pronounced  Seologos  by 
the  Greeks),  the  title  of  the  apostle  John,  as  the  great  teacher 
of  the  divinity  of  Christ.  If  this  is  so,  it  is  a  singular  con- 
firmation of  the  tradition  which  makes  Ephesus  the  seat  of  St. 
John's  labours.  Others  explain  the  name  from  the  Turkish, 
in  which  language  the  word  is  said  to  mean,  City  of  the  Moon  ; 
and  then  the  connection  is  with  Ephesus  as  the  worshipper  of 
Diana. 

§  II.  PauVs  labours  in  Ephesus. 

In  this  city,  the  capital  of  Asia,  renowned  through  the 
world  for  the  temple  of  Diana,  and  for  skill  in  sorcery  and 


INTRODUCTION.  Vll 

magic,  the  place  of  concourse  for  people  from  all  the  surround- 
ing countries,  Paul  laboured  for  nearly  three  years. 

After  remaining  eighteen  months  in  Corinth,  at  the  con- 
clusion of  his  second  missionary  tour,  he  sailed  thence  to  Eph- 
esus  in  company  with  Priscilla  and  Aquila.  He  left  his 
companions  there,  but  he  himself  entered  into  the  synagogue, 
and  reasoned  with  the  Jews.  When  they  desired  him  to  tarry 
longer  with  them  he  consented  not :  but  bade  them  farewell, 
saying,  I  must  by  all  means  keep  this  feast  that  cometh  in 
Jerusalem ;  but  I  will  return  again  unto  you,  if  God  will. 
And  he  sailed  from  Ephesus.  After  his  departure,  Apollos, 
"  an  eloquent  man,  and  mighty  in  the  Scriptures,  came  to  Eph- 
esus. This  man  was  instructed  in  the  way  of  the  Lord;  and 
being  fervent  in  the  Spirit,  he  spake  and  taught  diligently  the 
things  of  the  Lord,  knowing  only  the  baptism  of  John.  And 
he  began  to  speak  boldly  in  the  synagogue;  whom,  when 
Aquila  and  Priscilla  had  heard,  they  took  him  unto  them,  and 
expounded  unto  him  the  way  of  God  more  perfectly."  Acts 
18,  18-26. 

Paul,  agreeably  to  his  promise,  returned  to  Ephesus,  pro- 
bably in  the  fall  of  the  year  54.  Here  he  found  certain 
disciples  who  had  received  only  John's  baptism,  to  whom  Paul 
said  :  "  John  verily  baptized  with  the  baptism  of  repentance, 
saying  unto  the  people,  that  they  should  believe  on  him  which 
should  come  after  him,  that  is,  on  Christ  Jesus.  When  they 
heard  this  they  were  baptized  in  the  name  of  the  Lord  Jesus. 
And  when  Paul  had  laid  his  hands  upon  them,  the  Holy  Ghost 
came  upon  them,  and  they  spake  with  tongues  and  prophesied." 
Acts  19,  3-6. 

It  seems  from  the  narrative  that  there  was  in  the  apostolic 
period  a  class  of  persons  who  had  renounced  Judaism,  and 
professed  their  faith  in  the  person  and  doctrines  of  Christ,  (for 
Apollos,  it  is  said,  was  instructed  in  the  way  of  the  Lord,)  and 
yet  passed  for  John's  disciples,  in  distinction  from  the  other 
followers  of  Christ.  They  were  Christians,  for  they  are  called 
"  disciples,"  and  yet  had  not  received  Christian  Baptism.  That 
is,  they  had  been  baptized  with  water,  but  not  with  the  Holy 


Vlll  INTRODUCTION. 

Ghost.  They  may  have  received  the  inward  saving  influences 
of  the  Spirit,  but  they  had  not  been  made  partakers  of  those 
extraordinary  gifts,  the  power  of  speaking  with  tongues  and  of 
prophesying,  which  those  converted  and  baptized  by  the  apos- 
tles had  received.  They  were  Christians  through  the  instruc- 
tions and  testimony  of  John  the  Baptist,  as  distinguished  from 
those  made  Christians  by  the  preaching  of  the  apostles.  Their 
knowledge  of  the  Gospel  was,  therefore,  necessarily  imperfect. 
This,  at  least,  is  one  answer  to  the  question  concerning  the 
disciples  of  John  spoken  of  in  Acts. 

After  this  the  apostle  continued  for  three  months  to  attend 
the  synagogue,  "  disputing  and  persuading  the  things  concern- 
ing the  kingdom  of  God."  Meeting  with  opposition  from  the 
Jews,  he  withdrew  "  and  separated  the  disciples,  disputing  daily 
in  the  school  of  one  Tyrannus.  And  this  continued  by  the 
space  of  two  years,  so  that  all  they  that  dwelt  in  Asia  heard 
the  word  of  the  Lord  Jesus,  both  Jews  and  Greeks.  And 
God  wrought  special  miracles  by  the  hands  of  Paul.  So  that 
from  his  body  were  brought  unto  the  sick  handkerchiefs,  or 
aprons,  and  the  diseases  departed  from  them,  and  the  evil  spirits 
went  out  of  them."     Acts  19,  8-12. 

It  appears  from  this,  and  from  the  subsequent  account 
given  by  the  sacred  historian,  that  the  effects  of  Paul's  preach- 
ing in  Ephesus,  were  :  1.  The  conversion  of  a  great  number 
of  the  Jews  and  Greeks.  2.  The  diffusion  of  the  knowledge 
of  the  Gospel  throughout  proconsular  Asia.  3.  Such  an  in- 
fluence on  the  popular  mind,  that  certain  exorcists  attempted 
to  work  miracles  in  the  name  of  that  Jesus,  whom  Paul's 
preaching  had  proved  to  be  so  powerful ;  and  that  other  magi- 
cians, convinced  of  the  folly  and  wickedness  of  their  arts,  made 
public  confession,  and  burnt  their  books  of  divination  and  mys- 
tic charms.  4.  Such  a  marked  diminution  of  the  zeal  and 
numbers  of  the  worshippers  of  Diana,  as  to  excite  general 
alarm  that  her  temple  would  be  despised.  5.  A  large  and 
flourishing  church  was  there  established.  This  is  proved  from 
the  facts  recorded  in  the  twentieth  chapter  of  the  Acts  of 
the  Apostles.     Having   spent  a  few  months  in  visiting  the 


INTRODUCTION.  IX 

churches  in  Macedonia  and  Greece,  Paul,  when  he  arrived  at 
Miletus  on  his  way  to  Jerusalem,  sent  for  the  elders  of  Ephe- 
sus,  and  addressed  them  in  terms  which  show  that  they  had  an 
important  church  committed  to  their  care.  In  this  address 
the  apostle  predicted  that  false  teachers  would  soon  rise  up 
among  them,  not  sparing  the  flock.  From  the  epistle  to  this 
church,  in  the  Book  of  Revelation,  it  appears  that  this  predic- 
tion was  soon  fulfilled.  The  church  is  there  commended  for 
its  faith  and  patience,  and  especially  for  its  resistance  to  the 
inroads  of  heresy. 

^  III.  The  date  of  this  Epistle  and  the  place  lohence  it  was 

sent. 

As  the  apostle  speaks  of  himself  in  this  epistle  as  being  in 
bonds,  it  is  plain  it  was  written  either  during  his  imprison- 
ment at  Rome  or  at  Caesarea.  Every  thing  conspires  to 
favour  the  assumption  that  it  was  written  at  Rome,  which 
until  a  recent  period  has  been  the  universally  received  opinion. 
In  the  first  place,  it  is  clear  that  the  Epistles  to  the  Ephesians, 
to  the  Colossians,  to  Philemon,  and  to  the  Philippians,  all  be- 
long to  the  same  period.  As  to  the  first  three,  it  is  expressly 
stated  that  they  were  sent  together  by  Tychicus  and  Onesimus. 
Comp.  Eph.  6,  21.  Col.  4,  7-9.  Philem.  v.  12.  And  that  the 
fourth  belongs  to  the  same  period  is  plain,  1.  Because  Timothy 
is  mentioned  as  being  with  Paul  when  he  wrote  to  the  Phi- 
lippians, and  he  was  with  him  when  he  wrote  to  the  Colossians 
and  to  Philemon.  2.  Because  he  enjoyed  great  liberty  of 
preaching  at  the  time  when  the  Epistle  to  the  Philippians  was 
written,  Phil.  1, 13 ;  and  so  he  did  when  that  to  the  Ephesians 
was  written.  Eph.  6,  20.  3.  Because  he  expresses  both  to  the 
Philippians  and  to  Philemon  the  expectation  of  being  soon  set 
at  liberty.  Phil.  2,  11.  Philem.  v.  22.  If,  therefore,  one  of 
these  letters  was  written  from  Rome,  they  all  were.  But  it  is 
almost  certain  that  the  Epistle  to  the  Philippians  at  least,  was 
written  during  his  imprisonment  at  Rome.  In  ch.  1,  12,  13, 
he  says,  *'  The  things  which  happened  unto  me  have  fallen  out 

1* 


X  mTRODUCTION. 

rather  unto  the  furtherance  of  the  gospel;  so  that  my  bonds  are 
manifest  in  all  the  palace  and  in  all  other  places."  Even  admit- 
ting that  the  word  Trpairwptov  here  used,  does  not  necessarily  re- 
fer either  to  the  well  known  pretorian  camp  at  Rome,  or  to  the 
imperial  palace,  yet,  when  taken  in  connection  with  what  is 
said  in  ch.  4,  22,  there  is  little  doubt  that  the  reference  is  to 
the  place  of  abode  of  the  pretorian  guard  in  immediate  attend- 
ance on  the  Emperor.  The  phrase  ol  Ik  ttj^  KaiVapos  otKias, 
can  only  mean,  those  of  CcEsar''s  household ;  and  as  they  sent 
their  salutations  to  the  Philippians,  there  is  no  reasonable 
doubt  that  the  Epistle  to  the  church  in  Philippi  was  written  at 
Rome.  If,  therefore,  it  was  during  the  same  imprisonment 
that  he  wrote  the  four  epistles  above  mentioned,  then  it  follows 
that  the  Epistle  to  the  Ephesians  was  written  from  Rome. 

In  the  second  place,  every  thing  contained  in  the  Epistles  to 
the  Ephesians,  Colossians,  and  to  Philemon,  which  are  admitted 
to  belong  to  the  same  period,  agrees  with  this  assumption.  1.  The 
persons  mentioned  in  these  epistles  are  known  to  have  been  with 
the  apostle  at  Rome,  but  are  not  known  to  have  been  with  him 
at  Caesarea.  2.  Paul,  according  to  Acts  28,  30,  31,  enjoyed 
liberty  to  preach  the  gospel  at  Rome,  but  it  is  not  known  that 
he  had  that  liberty  in  Caesarea.  3.  He  had  at  Rome  the  prospect 
of  being  soon  set  at  liberty,  which  he  did  not  enjoy  during  his 
imprisonment  under  Felix  and  Festus.  4.  The  reasons  assigned 
by  the  few  modern  critics  who  refer  these  epistles  to  the  time 
of  his  confinement  at  Ctesarea,  have  very  little  weight.  It  is 
said  that  Onesimus,  a  fugitive  slave,  would  more  probably  seek 
refuge  in  Caesarea  than  in  a  place  so  distant  as  Rome  ;  that  it 
is  to  be  inferred  from  Eph.  6,  21,  that  Paul  expected  the  Epis- 
tle to  the  Colossians  to  reach  its  destination  before  the  letter 
to  the  Ephesians  came  into  their  hands.  This  would  be  the 
case  if  Tychicus  travelled  from  C^sarea,  not  if  Rome  was  his 
point  of  departure.  Besides,  it  is  said,  that  Paul  cherished 
the  purpose  to  visit  Spain  as  soon  as  he  obtained  his  liberty  at 
Rome ;  whereas  he  wrote  to  Philemon  that  he  hoped  to  see 
him  soon  at  Colosse ;  whence  it  is  inferred  that  he  could  not 
have  been  in  Rome  when  he  wrote  that  letter.    The  two  former 


INTRODUCTION.  XI 

of  these  reasons  have  no  force.  If  the  third  proves  any  thing 
with  regard  to  the  date  of  the  Epistle  to  Philemon,  it  proves  the 
same  respecting  that  to  the  Philippians,  because  in  that  also  he 
expresses  the  hope  of  being  soon  at  Philippi.  These  expressions 
only  prove  that  the  apostle  had  been  led  to  postpone  the  execu- 
tion of  the  purpose  which  he  had  formed  long  before  of  visiting 
Spain.  There  seems,  therefore,  to  be  no  reason  to  depart  from 
the  commonly  received  opinion  that  the  Epistle  to  the  Ephe- 
sians  was  written  from  Rome. 

§  IV.  The  persons  to  tvhom  this  Epistle  loas  addressed. 

As  to  this  point  there  are  three  opinions.  1.  That  it  was 
addressed  to  the  Ephesians.  2.  That  it  was  addressed  to  the 
Laodiceans.  3.  That  it  was  a  circular  letter  designed  for  all 
the  churches  in  that  part  of  Asia  Minor. 

In  favour  of  the  first  of  these  opinions  it  is  urged,  1.  That 
the  epistle  is  directed  rol<i  ovctlv  iv  Ec^eo-w  to  those  who  are  in 
Ephesus.  If  this  is  the  true  reading,  it  settles  the  question, 
at  least  so  far  as  this,  that  whatever  may  have  been  its  further 
destination,  it  was  primarily  designed  for  the  church  in  Ephe- 
sus. That  the  reading  above  given  is  the  true  one,  is  proved 
because  it  is  found  in  all  extant  MSS.,  in  all  the  ancient  ver- 
sions, and  in  all  the  Fathers.  This  array  of  external  evidence 
Is  decisive.  No  critic  would  venture  to  alter  the  text  against 
these  authorities.  The  only  opposing  evidence  of  a  critical 
nature  is,  that  it  appears  from  the  comment  of  Basil  that  the 
words  ev  Ee^eVo)  were  not  in  the  copy  which  he  used,  and  that 
in  the  IMS.  B.  th^y  stand  in  the  margin  and  not  in  the  text, 
and  in  MS.  67,  they  are  inserted  as  a  correction.  This  is  alto- 
gether insufficient  to  outweigh  the  concurrent  testimony  above 
mentioned.  On  all  critical  principles,  therefore,  the  reading 
Iv  E</>eo-a)  must  be  pronounced  genuine. 

2.  That  this  epistle  was  addressed  to  the  Ephesians  is 
proved  by  the  concurrent  testimony  of  the  ancient  church. 
This  Basil  does  not  question ;  he  only  explains  rots  ova-tv  in  such 
a  way  as  to  show  that  they  were  not  followed  in  his  copy  by 
the  words  eV  E^eVu).     These  two  considerations  would  seem  to 


Xll  INTRODUCTION. 

be  decisive.  How  came  the  epistle  to  be  addressed  to  the 
Ephesians,  if  not  designed  for  them  ?  How  came  the  whole 
ancient  church  to  regard  it  as  addressed  to  the  church  in  Eph- 
esus,  if  such  were  not  the  fact  ?  It  is  a  fundamental  principle 
in  historical  criticism  to  allow  greater  weight  to  historical  testi- 
mony than  to  conjectures  drawn  from  circumstantial  evidence. 

The  objections  to  this  view  are :  1.  That  there  is  evidence 
that  in  some  of  the  ancient  MSS.  no  longer  extant,  the  words 
ev  E^€o-<j)  were  not  in  the  text.  2.  That  although  Paul  was 
personally  so  well  acquainted  with  the  Ephesian  Christians, 
he  speaks  as  though  he  were  a  stranger  to  them  and  they  to  him. 
The  passages,  however,  cited  in  proof  of  this  point,  admit  of 
an  interpretation  perfectly  consistent  with  the  common  hypo- 
thesis. When  Paul  speaks  in  ch.  1,  15,  of  having  heard  of 
their  faith  and  love,  he  may  refer  to  the  intelligence  which  had 
reached  him  at  Rome.  And  the  expression  in  ch.  3,  2,  ctye 
aKova-ari.  does  not  necessarily  express  doubt  of  their  knowledge 
of  him  or  of  his  being  an  apostle.  3.  It  is  objected  that  the 
epistle  contains  no  reference  to  the  peculiar  circumstances  of 
the  Ephesians.  It  is  so  general,  that  it  might  as  well  be  ad- 
dressed to  one  church  as  another.  4.  It  contains  no  salutations 
from  Paul  or  from  his  companions  to  any  one  in  Ephesus.  5. 
It  contemplates  exclusively  heathen  Christians,  whereas  the 
church  in  Ephesus  was  composed  of  both  Jewish  and  Gentile* 
converts.  The  facts  on  which  these  last  three  arguments  are 
founded  are  undoubtedly  true  and  very  remarkable,  and  cer- 
tainly distinguish  this  epistle  from  all  others  addressed  by 
Paul  to  particular  churches.  They  prove,  however,  nothing 
more  than  that  the  apostle's  object  in  writing  this  epistle  was 
peculiar.  They  cannot  be  allowed  to  outweigh  the  direct  criti- 
cal and  historical  testimony  in  support  of  the  fact  that  it  was 
addressed  to  the  Ephesians. 

In  favour  of  the  hypothesis  that  this  epistle  was  written  to 
the  church  in  Laodicea,  it  is  urged  :  1.  That  Marcion  so  en- 
titled it.  But  Marcion  was  a  notorious  falsifier  of  Scripture. 
2.  That  in  Col.  4,  16,  it  is  said,  "When  this  epistle  is  read 
among  you,  cause  that  it  be  read  also  in  the  church  of  the 


INTKODUCTION.  Xlil 

Laodiceans,  and  that  ye  also  read  ihe  epistle  from  Laodicea." 
It  cannot,  however,  be  inferred  that  "  the  epistle  from  Laodi- 
cea" was  an  epistle  which  Paul  wrote  to  Laodicea ;  much  less 
that  the  epistle  intended  was  the  one  addressed  to  the  Ephe- 
sians.  Paul  may  have  written  to  the  Laodiceans  a  letter  which 
is  no  longer  extant.  3.  It  is  urged  that  on  this  hypothesis  all 
the  peculiarities  of  the  epistle  can  be  readily  explained.  But 
those  peculiarities  can  be  explained  without  resorting  to  a  hy- 
pothesis destitute  of  all  historical  foundation. 

The  assumption  that  this  epistle  was  not  designed  specially 
for  any  one  church,  but  intended  equally  for  all  the  churches  in 
that  part  of  Asia  Minor,  has  met  with  more  favour.  This  view, 
first  suggested  by  Archbishop  Usher,  has  been  adopted,  variously 
modified,  by  Bengel,  Benson,  Michaelis,  Eichhorn,  Koppe,  Hug, 
Flatt,  Guericke,  Neander,  Olshausen  and  many  others.  The 
great  objection  to  it  is  the  overwhelming  authority  in  favour  of 
the  reading  Iv  E^eo-w  in  the  salutation,  and  the  unanimous 
testimony  of  the  early  church.  Perhaps  the  most  probable 
solution  of  the  problem  is,  that  the  epistle  was  written  to  the 
Ephesians  and  addressed  to  them,  but  being  intended  specially 
for  the  Gentile  Christians  as  a  class,  rather  than  for  the  Ephe- 
sians as  a  church,  it  was  designedly  thrown  into  such  a  form  as 
to  suit  it  to  all  such  Christians  in  the  neighbouring  churches,  to 
whom  no  doubt  the  apostle  wished  it  to  be  communicated.  This 
would  account  for  the  absence  of  any  reference  to  the  peculiar 
circumstances  of  the  saints  in  Ephesus.  This  seems  to  have 
been  substantially  the  opinion  of  Beza,  who  says :  Suspicor  non 
tarn  ad  Ephesios  ipsos  proprie  missam  epistolam,  quam  ad 
Ephesum,  ut  ad  cseteras  Asiaticas  ecclesias  transmitteretur. 

§  V.  The  relation  between  this  Epistle  and  that  to  the 
Colossians. 

This  relation  is,  in  the  first  place,  one  of  remarkable  simi- 
larity. This  similarity  is  observable,  1.  In  the  occurrence  in 
both  epistles  of  the  same  words  and  forms  of  expressions.  2. 
In  passages  which  are  identical  in  thought  and  language.     3. 


Xiv  INTRODUCTION. 

In  passages  in  which  the  thought  is  the  same  and  the  expression 
is  varied.  4.  In  others  where  the  same  topic  is  more  fully- 
handled  in  the  one  epistle  than  in  the  other.  5.  In  passages 
in  which  different  topics  follow  each  other  in  the  same  order. 

In  the  second  place,  although  there  are  these  striking  points 
of  resemblance  between  the  two  epistles,  there  are  no  less  striking 
points  of  difference.  1.  While  the  Epistle  to  the  Colossians 
has  every  indication  of  having  been  written  to  a  particular 
congregation  and  in  reference  to  their  peculiar  circumstances, 
the  absence  of  these  features  is  the  most  marked  characteristic 
of  the  Epistle  to  the  Ephesians.  2.  In  the  Epistle  to  the  Ephe- 
sians  the  doctrinal  element  prevails  over  the  practical ;  in  the 
Epistle  to  the  Colossians  it  is  just  the  reverse.  3.  The  main 
object  of  the  Epistle  to  the  Colossians  is  to  warn  the  church 
against  "  philosophy  falsely  so  called."  Of  this  there  is  no 
indication  in  the  Epistle  to  the  Ephesians ;  the  great  design  of 
which  is  to  unfold  the  glories  of  the  plan  of  redemption  as  em- 
bracing both  Jews  and  Gentiles,  and  designed  to  be  the  great 
medium  for  the  manifestation  of  the  grace  and  wisdom  of  God 
to  all  intelligent  creatures.  4.  There  are,  therefore,  topics 
discussed  in  the  one  epistle,  to  which  there  is  nothing  to  cor- 
respond in  the  other.  5.  The  order  of  sequence,  or  the  con- 
catenation of  subjects,  except  in  the  case  of  some  particular 
exhortations,  is  entirely  different  in  the  two  epistles.  6.  The 
Epistle  to  the  Ephesians  has  much  greater  unity  than  that  to 
the  Colossians.  This  evidently  arose  from  the  different  pur- 
poses with  which  they  are  written. 

In  the  third  place,  the  two  epistles  are  evidently  indepen- 
dent the  one  of  the  other.  Each  is  a  complete  whole.  In  each 
one  topic  flows  naturally  from  another,  the  association  of  ideas 
in  every  case  being  clearly  indicated.  Neither  is  a  patchwork, 
but  both  are  a  closely  woven  web. 

All  these  characteristics  of  similarity,  dissimilarity,  and 
mutual  independence,  are  naturally  accounted  for  on  the  as- 
sumption that  the  two  epistles  were  written  at  the  same  time, 
the  one  for  a  particular  congregation,  the  other  for  a  particu- 
lar class  of  readers. 


INTRODUCTION.  XV 

§  VI.  The  Genuineness  of  the  Epistle. 

1.  The  epistle  announces  itself  as  written  by  Paul  the 
Apostle.  2.  There  is  nothing  in  its  contents  inconsistent  with 
the  assumption  of  his  being  its  author.  3.  All  the  incidental 
references  which  it  contains  to  the  office,  character  and  circum- 
stances of  the  writer,  agree  with  what  is  known  to  be  true  con- 
cerning Paul.  The  writer  was  an  apostle,  an  apostle  of  the 
Gentiles,  a  prisoner,  one  to  whom  Tychicus  stood  in  the  rela- 
tion of  a  companion  and  fellow-labourer.  4.  The  style,  the 
doctrines,  the  sentiments,  the  spirit,  the  character  revealed, 
are  those  of  Paul.  5.  The  whole  ancient  church  received  it 
as  genuine.  As  to  this  point  the  judgment  of  the  early  ages 
is  unanimous.  Even  Marcion,  though  he  dissented  from  the 
common  opinion  as  to  its  destination,  admitted  its  Pauline 
origin.  6.  Finally  and  mainly,  the  epistle  reveals  itself  as 
the  work  of  the  Holy  Ghost,  as  clearly  as  the  stars  declare 
their  maker  to  be  God.  In  no  portion  of  the  Sacred  Scriptures 
are  the  self-evidencing  light  and  power  of  divine  truth  more  con- 
centrated than  they  are  here.  Had  it  been  first  discovered  in 
the  nineteenth  century,  in  a  forsaken  monastery,  it  would  com- 
mand the  faith  of  the  whole  church. 

The  genuineness  of  this  epistle,  therefore,  has  never  been 
doubted,  except  by  a  few  modern  critics  to  whom  nothing  is 
sacred.  These  critics  object :  1.  That  Paul  was  familiarly 
acquainted  with  the  Ephesians,  whereas  the  writer  of  this  epis- 
tle had  only  heard  of  their  conversion  and  of  their  faith  and 
love.  This  objection  is  fully  met  by  showing  that  the  ex- 
pressions referred  to,  may  be  understood  of  information  received 
by  Paul,  during  his  long  imprisonment,  first  at  Caesarea,  and 
afterwards  at  Rome;  or,  on  the  assumption  that  the  epistle, 
though  addressed  to  the  Ephesians,  was  designed  for  a  large 
class  of  readers,  with  many  of  whom  Paul  had  no  personal 
acquaintance.  2.  They  object  that  this  epistle  is  merely  a 
verbose  imitation  of  the  Epistle  to  the  Colossians.  Nothing 
can  be  more  inconsistent  with  the  fact.  The  relation  between 
the   two   epistles,   instead   of    being  a  ground  of  objection 


XVI  INTRODUCTION. 

against  either,  is  a  strong  proof  of  the  genuineness  of  both. 
Of  this  any  reader  may  satisfy  himself  by  a  careful  compari- 
son of  the  two.  3.  It  is  objected  that  the  epistle  contains  no 
reference  to  the  peculiar  circumstances  of  the  Ephesians,  so 
that  the  address  and  contents  are  irreconcilable.  This  ab- 
sence of  specific  reference,  as  before  remarked,  is  accounted  for 
from  the  design  of  the  epistle  as  addressed  to  Gentile  believers, 
as  Christians,  not  as  Ephesians.  Reuss  remarks  in  reference 
to  such  objections,  "  If  Paul  wrote  friendly  letters,  these  critics 
say  they  are  spurious,  because  they  are  not  doctrinal ;  and  if  he 
wrote  doctrinal  epistles,  they  say  they  are  spurious,  because 
not  friendly."  4.  It  is  objected  that  the  style  is  not  that  of 
Paul.  The  very  reverse,  in  the  judgment  of  the  vast  majority 
of  competent  readers,  is  the  fact.  There  is  the  same  fervour 
and  force  of  expression,  the  same  length  and  complication  in 
his  sentences,  clause  linked  with  clause,  till  he  is  forced  to  stop, 
and  begin  the  sentence  anew.  Idem  in  episiola,  says  Erasmus, 
Pauli  fervor,  eadem  profunditas,  idem  omnino  spiritus  ac 
pectus.  De  Wette,  the  originator  of  these  and  similar  ob- 
jections, admits  that  they  do  not  justify  the  rejection  of  the 
epistle,  which,  he  says,  contains  much  that  is  worthy  of  the 
apostle,  and  which  all  antiquity  acknowledged  as  genuine. 
Unfortunately,  however,  he  afterwards  retracted  this  admission. 
It  is  to  the  honour  of  the  German  critics,  for  whom  in  general, 
novelty  is  every  thing,  the  last  opinion  always  being  the  best,  that 
with  the  exception  of  the  destructive  school  of  Tubingen,  few, 
if  any,  of  their  number  attach  any  weight  to  the  arguments 
against  the  apostolic  origin  of  this  epistle.  5.  The  principal 
objection  urged  by  Baur  of  Tubingen,  in  addition  to  those  sug- 
gested by  De  Wette,  is  that  the  Epistle  to  the  Ephesians  con- 
tains allusions  to  Gnostic  opinions,  which  did  not  prevail  until 
after  the  apostolic  age.  But,  in  the  first  place,  the  great  ma- 
jority of  scholars  deny  that  this  epistle  contains  any  reference 
to  Gnostic  sentiments;  and,  in  the  second  place,  even  if  it  did, 
the  Epistle  to  the  Colossians  affords  abundant  evidence  that 
principles  afterwards  developed  into  Gnosticism,  had  manifest- 
ed themselves  in  the  age  of  the  apostles.     If  it  be  said  that  the 


INTRODUCTION.  XVU 

allusions  in  the  Epistle  to  the  Colossians  to  those  principles 
proved  that  it  also  is  spurious  ;  that  would  be  only  a  dictum 
in  the  face  of  all  evidence,  and  utterly  subversive  of  all  history. 
There  is  no  portion  of  the  New  Testament  the  genuineness  of 
which  the  church  has  from  the  beginning,  with  more  cordial 
unanimity,  acknowledged,  than  that  of  this  epistle. 


§  VII.   Contents  of  the  Epistle. 

The  apostle  addresses  himself  principally  to  Gentile  Chris- 
tians. His  object  was,  1.  To  bring  them  to  a  just  apprecia- 
tion of  the  plan  of  redemption,  as  a  scheme  devised  from  eter 
nity  by  God,  for  the  manifestation  of  the  glory  of  his  grace. 
2.  To  make  them  sensible  of  the  greatness  of  the  blessing 
which  they  enjoyed  in  being  partakers  of  its  benefits.  3.  To 
lead  them  to  enter  into  the  spirit  of  the  gospel  as  a  system 
which  ignored  the  distinction  between  Jews  and  Gentiles,  and 
united  all  the  members  of  the  church  in  one  living  body  des- 
tined to  be  brought  into  full  conformity  to  the  image  of  Christ. 
4.  To  induce  them  to  live  as  it  became  a  religion  which  had 
delivered  them  from  the  degradation  of  their  condition  as 
heathen,  and  exalted  them  to  the  dignity  of  the  sons  of  God. 

He  begins,  therefore,  with  the  primal  fountain  of  all  spirit- 1 
ual  blessings.  He  refers  them  to  their  predestination  to  son- 
ship,  and  their  consequent  election  to  holiness,  before  the  foun- 
dation of  the  world.  From  this  flowed  their  actual  redemption 
by  the  blood  of  Christ ;  and  the  revelation  of  the  divine  pur- 
pose to  unite  all  the  subjects  of  redemption  in  one  body  in 
Christ;  in  whom  first  the  Jews,  and  then  the  Gentiles,  had 
been  made  the  heirs  of  eternal  life.     Ch.  1,  1-14. 

He  next  earnestly  prays  ^that  God  would  enable  them  to 
appreciate  the  hope  which  they  were  thus  entitled  to  cherish ; 
the  glory  of  the  inheritance  in  reserve  for  them;  and  the  ex- 
ceeding greatness  of  that  power  which  had  already  wrought  in 
them  a  change  analogous  to  that  effected  in  the  resurrection 
and  exaltation  of  Christ.  For  as  Christ  was  dead  and  deposited 
in  the  tomb,  so  they  were  spiritually  dead;  and  as  Christ  was 

2 


XVni  mTKODUCTION. 

raised  and  exalted  above  all  creatures,  so  they  also  were  quick- 
ened and  exalted  to  a  heavenly  state  in  Him.     Ch.  1, 15.    2, 10. 

He  therefore  calls  upon  them  to  contrast  their  former  con- 
dition as  heathen,  with  their  present  state.  Formerly  they 
were  without  Christ,  aliens  from  the  commonwealth  of  Israel, 
without  God,  and  without  hope.  But  by  the  blood  of  Christ 
a  two-fold  reconciliation  had  been  effected.  The  Jews  and 
Grentiles  are  united  as  one  body,  and  both  are  reconciled  to 
God,  and  have  equally  free  access  to  his  presence.  The  Gen- 
tiles, therefore,  are  now  fellow-citizens  of  the  saints,  members 
of  the  family  of  God,  and  living  stones  in  that  temple  in  which 
God  dwells  by  his  Spirit.    Ch.  2,  11-22. 

This  great  mystery  of  the  union  of  Jews  and  Gentiles, 
had  been  partially  revealed  under  the  Old  Dispensation,  but  it 
was  not  then  made  known  so  clearly  as  it  had  since  been  re- 
vealed to  the  apostles  and  prophets  of  the  New  Dispensation; 
whose  great  vocation  it  was  to  preach  the  unsearchable  riches 
of  Christ,  and  to  make  all  men  understand  the  plan  of  redemp- 
tion, hid  for  ages  in  God,  but  now  revealed,  that  through  the 
church  might  be  made  known  to  principalities  and  powers  the 
manifold  wisdom  of  God.     Ch.  3,  1-13. 

The  apostle,  therefore,  bows  his  knees  before  the  common 
Father  of  the  redeemed,  and  prays  that  Christ  may  dwell  in 
their  hearts  by  faith  ;  that  they  being  rooted  and  grounded  in 
love,  might  be  able  to  apprehend  the  infinite  love  of  Christ, 
and  be  filled  with  the  fulness  of  God,  who  is  able  to  do  for  us 
far  more  than  we  are  able  either  to  ask  or  to  think.  Ch.  3, 14- 
21. 

The  Gentiles,  therefore,  are  bound  to  e?iter  into  the  spirit 
of  this  great  scheme — to  remember  that  the  church,  composed 
of  Jews  and  Gentiles,  bond  and  free,  wise  and  unwise,  is  one 
body,  filled  by  one  Spirit,  subject  to  the  same  Lord,  having 
one  faith,  one  hope,  one  baptism,  and  one  God  and  Father,  who 
is  in,  through,  and  over  all.  They  should  also  bear  in  mind 
that  diversity  in  gifts  and  office  was  not  inconsistent  with  this 
unity  of  the  church,  but  essential  to  its  edification.  For  the 
ascended  Saviour  had  constituted  some  apostles,  some  prophets, 


INTRODUCTION.  XlX 

some  evangelists,  some  pastors  and  teachers,  for  the  very  pur- 
pose of  building  up  the  church,  and  through  them  as  the  chan- 
nels of  the  truth  and  grace  of  Christ,  the  church  was  to  be 
brought  to  the  end  of  its  high  calling.      Ch.  4,  1-16. 

They  should  not,  therefore,  live  as  did  the  other  Gentiles, 
who,  being  in  a  state  of  darkness  and  alienation  from  God,  gave 
themselves  up  to  uncleanness  and  avarice.  On  the  contrary, 
having  been  taught  by  Christ,  they  should  put  off  the  old  man, 
and  be  renewed  after  the  image  of  God.  Avoiding  all  false- 
hood, all  undue  anger,  all  dishonesty,  all  improper  language, 
all  malice,  all  impurity  and  covetousness,  they  should  walk  as 
children  of  the  light,  reproving  evil,  striving  to  do  good,  and 
expressing  their  joy  by  singing  hymns  to  Christ,  and  giving 
thanks  to  God.     Ch.  4,  17.  5,  20. 

He  impresses  upon  his  readers  reverence  for  the  Lord 
Jesus  Christ  as  the  great  principle  of  Christian  obedience.  He 
applies  this  principle  especially  to  the  domestic  obligations  of 
men.  The  marriage  relation  is  illustrated  by  a  reference  to 
the  union  between  Christ  and  the  church.  The  former  is  an 
obscure  adumbration  of  the  latter.  Marriage  is  shown  to  be 
not  merely  a  civil  contract,  not  simply  a  voluntary  compact 
between  the  parties,  but  a  vital  union  producing  a  sacred  iden- 
tity. The  violation  of  the  marriage  relation  is,  therefore,  pre- 
sented as  one  of  the  greatest  of  crimes  and  one  of  the  greatest  of 
evils.  Parents  and  children  are  bound  together  not  only  by 
natural  ties,  but  also  by  spiritual  bands ;  and,  therefore,  the 
obedience  on  the  part  of  the  child,  and  nurture  on  the  part  of 
the  parent,  should  be  religious.  Masters  and  slaves,  however 
different  their  condition  before  men,  stand  on  the  same  level 
before  God ;  a  consideration  which  exalts  the  slave,  and  hum- 
bles and  restrains  the  master.  Finally,  the  apostle  teaches  his 
readers  the  nature  of  that  great  spiritual  conflict  on  which  they 
have  entered ;  a  conflict,  not  with  men  but  with  the  powers  of 
darkness.  He  tells  them  what  armour  they  need,  how  it  is  to  be 
used,  and  whence  strength  is  to  be  obtained  to  bring  them  off 
victorious.     Ch.  5,  21.   6,  1-20. 


XX  INTRODUCTION. 

§  VIII.  Commentaries. 

The  most  important  modern  commentaries  on  this  epistle 
are  the  following  :  Koppe,  in  the  sixth  vol.  of  his  Annotations 
on  the  epistles  of  the  N.  T.  Flatt,  in  a  distinct  volume.  J. 
A.  Molzhausen,  1833,  pp.  195.  L.  J.  Buckert,  1833,  pp. 
306.  This  is  a  valuable  work,  though  the  author  prides 
himself  on  his  independence  not  only  of  theological  system,  but 
also  of  the  Scriptures,  and  writes  with  a  certain  air  of  supe- 
riority over  the  apostle.  F.  H.  Meier,  1834,  pp.  231,  less  im- 
portant. G.  G.  A.  Harless,  1834,  pp.  574.  This  is  the  most 
elaborate  commentary  on  this  epistle  which  has  yet  been  pub- 
lished. It  is  orthodox  and  devout,  but  is  wearisome  from  its 
diffuseness  and  lack  of  force.  De  Wette,  in  the  second  volume 
of  his  Exegetisches  Handbuch — very  condensed,  but  evinces 
little  regard  to  the  authority  of  the  sacred  writers.  Olshau- 
sen,  in  the  fourth  volume  of  his  Commentar  liber  das  N.  T., 
devout,  able,  and  mystical.  H.  A.  W.  Meyer,  Achte  Abthei- 
lung  of  his  Kritisch  Exegetischer  Commentar  viber  das  N.  T. 
Meyer  is,  perhaps,  the  ablest  commentator  on  the  New  Testa- 
ment of  modern  times.  His  theological  stand-point  is  that  of 
high  Arianism.  He  evinces  deference  to  authority  of  Scrip- 
ture, but  does  not  hesitate  to  impute  error  or  false  reason- 
ing to  the  apostles.  John  Eadie,  D.D.,  Professor  of  Bib. 
Literature  to  the  United  Presbyterian  Church,  1854,  pp.  466. 
This  is  a  work  of  great  research,  and  contains  a  full  exhibition 
of  the  views  of  all  preceding  commentators.  It  is  an  impor- 
tant and  valuable  addition  to  our  exegetical  literature. 


EPISTLE  TO  THE  EPHESIANS. 


CHAPTER    I. 

THE    SALUTATION,    VS.    1.    2. THANKSGIVING    FOB   THE   BLESSINGS   OF   RE- 
DEMPTION, VS.  3-14. PRAYER   THAT   THE    EPHESIANS  SHGHT   INCREASE 

IN   THE    KNOWLEDGE   AND   EXPERIENCE    OF   THOSE    BLESSINGS,    VS.    15- 
21. 

THE    SALUTATION. 

1.  Paul,  an  apostle  of  Jesus  Christ  by  the  will  of  God,  to  the 
saints  which  are  at  Ephesus,  and  to  the  faithful  in  Christ  Jesus : 

2.  grace  le  to  you,  and  peace  from  God  our  Father,  and  from 
the  Lord  Jesus  Christ. 

COMMENTARY. 

Y.  1.  An  ajpostle  of  Jesus  Christ. — ^The  word  wpostle 
is  used  in  three  senses  in  the  ISTew  Testament.  1.  In 
its  primary  sense  of  messenger,  John  13,  16  (the  mes- 
senger), he  that  is  sent  is  not  greater  than  he  that  sent 
him.  Phil.  2,  25,  your  messenger.  2  Cor.  8,  23,  mes- 
sengers of  the  churches.  '^Troo-roXot  iKKkrjcn&v ;  rov- 
rkariv,  says  Chrysostom,  vtto  eKKkrjcriwv  irefi^devTe'?. 
Tlieophylact  adds  koL  x^iporov-qdevTe'^.     2.  In  the  sense 


22  EPHESIANS, 

of  missionaries,  men  sent  by  the  churcli  to  preach  the 
Gospel. — In  this  sense  Paul  and  Barnabas  are  called 
apostles,  Acts  14,  4. 14  ;  and  probably  Andronicus  and 
Junias,  Rom.  16,  7.  3.  In  the  sense  of  plenipotentia- 
ries of  Christ ;  men  whom  he  personally  selected  and 
sent  forth  invested  with  full  authority  to  teach  and  rule 
in  his  name.  In  this  sense  it  is  always  used  when 
"  the  apostles,"  "  the  twelve,"  or  "  the  apostles  of  the 
Lord,"  are  spoken  of  as  a  well-known,  definite  class. 
They  were  appointed  as  witnesses  of  Christ's  miracles, 
doctrines,  resurrection  :  and  therefore  it  was  necessary 
that  they  should  not  only  have  seen  him  after  his  resur- 
rection, but  that  their  knowledge  of  the  Gospel  should 
be  immediately  from  Christ,  John  15,  26.  Acts  1,  22. 
2,  32.  3,  15.  13,  31.  26,  16.  1  Cor.  9,  1.  Gal.  1,  12. 
Tliey  were  not  confined  to  any  one  field  but  had  a 
general  jurisdiction  over  the  churches,  as  is  manifest 
from  their  epistles. — ^To  qualify  them  for  this  office  of 
authoritatively  teaching,  organizing,  and  governing  the 
church,  they  were  rendered  infallible  by  the  inspiration 
of  the  Holy  Ghost,  and  their  divine  mission  was  con- 
firmed by  miraculous  powers. — Tlieir  authority  there- 
fore rested  first  on  their  commission,  and  secondly  on 
their  inspiration.  Hence  it  is  evident  that  none  can 
have  the  authority  of  an  apostle  who  has  not  apostolic 
gifts.  In  this  respect  Romanists  are  consistent,  for 
they  claim  infallibility  for  those  whom  they  regard  as 
the  official  successors  of  the  apostles.  They  are,  how- 
ever, inconsistent  with  their  own  theory,  and  at  vari- 
ance with  the  Scripture,  in  making  this  infallibility  the 


CHAP.  I.    VER.  1.  23 

prerogative  of  the  prelates  in  their  collective  capacity, 
instead  of  claiming  it  for  each  individual  bishop. 

Ata  ^€\7JfiaTo<;  ©eov,  hy  the  vnll  of  God.  There 
are  two  ideas  included  in  this  phrase.  1.  That  the 
apostleship  was  a  gift,  or  grace  from  God,  Kom.  1,  5. 
Eph.  3,  7.  8.  2.  Tliat  the  commission  or  authority  of 
the  apostles  was  immediately  from  God.  Paul  in  Gal. 
1,  1,  as  well  as  in  other  passages,  asserts  that  apostle- 
ship "was  neither  derived  from  men  nor  conveyed 
through  the  instrumentality  of  men,  but  conferred 
directly  by  God  through  Christ. 

To  the  scdnts  which  a/re  at  Epiiesus.  The  Israelites, 
under  the  old  dispensation,  were  called  saints,  because 
separated  from  other  nations  and  consecrated  to  God. 
In  the  IS'ew  Testament  the  word  is  applied  to  believers, 
not  merely  as  externally  consecrated,  but  as  reconciled 
to  God  and  inwardly  purified.  The  word  a<yid^eLv  sig- 
nifies to  cleanse^  either  from  guilt  by  a  propitiatory 
sacrifice,  as  in  Ileb.  2,  11.  10,  10.  14,  or  from  inward 
pollution,  and  also  to  consecrate.  Hence  the  a^Loi,, 
saints^  are  those  who  arc  cleansed  by  the  blood  of 
Christ,  and  by  the  renewing  of  the  Holy  Ghost,  and 
thus  separated  from  the  world  and  consecrated  to  God. 
On  the  words,  which  are  at  Ephesus,  see  the  Intro- 
duction. 

And  to  the  faithful  in  Christ  Jesus.  The  word 
TTicTTO';,  faithful,  may  mean  preserving  faith,  worthy 
of  faith,  or  exercising  faith.  In  the  last  sense,  which 
is  its  meaning  here,  it  is  equivalent  to  believing.  The 
faithful,  therefore,  are  believers.     In  Christ,  belongs 


24  EPHESIAITS, 

equally  to  the  two  preceding  clauses  :  toU  dyioi<; — xal 
TTca-Tot':  iv  Xpiarw,  '  To  the  saints  and  faithful  who 
are  in  Christ  Jesus.'  Those  whom  he  calls  saints  he 
also  calls  faithful  •  Ergo,  says  Calvin,  nemo  fidelis, 
nisi  qui  etiam  sanctus  :  et  nemo  rursum  sanctus,  nisi 
qui  fidelis.  N'o  one  is  a  heliever  who  is  not  holy  /  and 
no  one  is  holy  icho  is  not  a  heliever. 

Y.  2.  Contains  the  usual  ajDostolic  benediction. 
Paul  prays  that  grace  and  peace  may  be  granted  to  his 
readers.  Grace  is  unmerited_favour  ;  and  the  grace  or 
favour  of  God  is  the  source  of  all  good.  Peace,  accord- 
ing to  the  usage  of  the  corresponding  Hebrew  word, 
means  well-being  in  general.  It  comprehends  all  bless- 
ings flowing  from  the  goodness  of  God.  The  apostle 
prays  to  Christ,  and  seeks  from  him  blessings  which 
God  only  can  bestow.  Christ  therefore  was  to  him  the 
object  of  habitual  worship.  Tie  lived  in  communion 
with  Christ  as  a  divine  person,  the  ground  of  his  con- 
fidence and  the  source  of  all  good. 

God  is  our  Father :  1.  As  He  is  the  author  of  our 
being  ;  2.  As  we  were  formed  in  his  likeness.  He  as 
a  spirit  is  the  Father  of  spirits.  3.  As  we  are  born 
again  by  his  Spirit  and  adopted  into  his'  family.  It  is 
in  reference  to  the  last-mentioned  relationship  that  the 
expression  is  almost  always  used  in  the  New  Testament. 
Tliose  who  are  the  children  of  God  are  such  by  regen- 
eration and  adoption. 

Jesus  Christ  is  our  supreme  and  absolute  Lord  and 
proprietor.  The  word  Kvpio<i  is  indeed  used  "n  Scrip- 
ture in  the  sense  of  master,  and  as  a  mere  honorary  title 


^  CHAP.  I,  VS.  3-14.  25 

as  in  English  Master  or  Sir.  But,  on  the  other  hand, 
it  is  the  translation  of  Adonai,  supreme  Lord,  an  in- 
commnnicable  name  of  God,  and  the  substitute  for 
Jehovah,  a  name  the  Jews  would  not  pronounce.  It  is 
in  this  sense  that  Christ  is.  The  Lord,  The  Lord  of 
Lords,  The  Lord  God ;  Lord  in  that  sense  in  which 
God  alone  can  be  Lord — having  a  dominion  of  w^hich 
divine  perfection  is  the  only  adequate  or  possible  foun- 
dation. This  is  the  reason  why  no  one  can  call  him 
Lord,  but  by  the  Holy  Ghost,  1  Cor.  12,  3.  It  is 
a  confession  which  implies  the  apprehension  of  the 
glory  of  God  as  it  shines  in  Him.  It  is  an  acknow- 
ledgment that  he  is  God  manifested  in  the  flesh. 
Blessed  are  all  they  who  make  this  acknowledgment 
with  sincerity ;  for  flesh  and  blood  cannot  reveal  the 
truth  therein  confessed,  but  the  Father  who  is  in 
heaven. 

SECTION  XL— Vs.  3-14. 

3.  Blessed  le  the  God  and  Father  of  our  Lord  Jesus  Christ, 
who  hath  hlessed  us  with  all  spiritual  blessings  in  heavenly 

4.  places  in  Christ :  according  as  he  hath  chosen  us  in  him  he- 
fore  the  foundation  of  the  world,  that  we  should  he  holy  and 

5.  without  blame  before  him  in  love :  having  predestinated  us 
unto  the  adoption  of  children  by  Jesus  Christ  to  himself,  ac- 

6.  cording  to  the  good  pleasure  of  his  will,  to  the  praise  of  the 
glory  of  his  grace,  wherein  he  hath  made  us  accepted  in  the 

7.  beloved.    In  whom  we  have  redemption  through  his  blood, 
the  forgiveness  of  sins,  according  to  the  riches  of  his  grace ; 

8.  wherein  he  hath  abounded  towards  us  in  all  wisdom  and  pru- 

9.  dence ;  having  made  known  unto  us  the  mystery  of  his  will, 


SSO  EPHESIANS, 

according  to  his  good  pleasure  -wliicli  he  hath  purposed  in 

10.  himself;  that  in  the  dispensation  of  the  fulness  of  times  he  might 
gather  together  in  one  all  things  in  Christ,  both  which  are  in 

11.  heaven,  and  which  are  on  earth ;  ei:en  in  him  :  in  whom  also 
we  have  obtained  an  inheritance,  being  predestinated  accord- 
ing to  the  purpose  of  him  who  worketh  all  things  after  the 

12.  counsel  of  his  own  wiU ;  that  we  should  be  to  the  praise  of  his 

13.  glory,  who  first  trusted  in  Christ.  In  whom  ye  also  trusted 
after  that  ye  heard  the  word  of  truth,  the  gospel  of  your  salva- 
tion :  in  whom  also  after  that  ye  believed  ye  were  sealed  with 

14.  that  holy  Spirit  of  promise,  which  is  the  earnest  of  our  inherit- 
ance until  the  redemption  of  the  purchased  possession,  unto 
the  praise  of  his  glory. 


ANALYSIS. 

Tlie  apostle  blesses  God  for  the  sj)iritual  gifts  be- 
stowed upon  Ills  people,  v.  3.  Of  these  the  first  in 
order  and  the  source  of  all  the  others,  is  election,  v.  4. 
This  election  is,  1st.  Of  individuals.  2d.  In  Christ ; 
3d.  It  is  from  eternity.  4th.  It  is  to  holiness,  and  to 
the  dignity  of  sons  of  God.  5th.  It  is  founded  on  the 
sovereign  pleasure  of  God,  vs.  4.  5.  6th.  Its  final 
object  is  the  glory  of  God,  or  the  manifestation  of  his 
grace,  v.  6. 

Tlie  second  blessing  here  mentioned  is  actual  re- 
demption through  the  blood  of  Christ ;  the  free  remis- 
sion of  sins  according  to  the  riches  of  his  grace,  vs.  7.  8. 

The  third  blessing  is  the  revelation  of  the  divine 
purpose  in  relation  to  the  economy  of  redemption ; 
which  has  for  its  object  the  reduction  of  all  things  to  a 
harmonious  whole  under  Jesus  Christ,  vs.  9.  10. 


CHAP.  I.    VEE.  3.  27 

Through  this  Redeemer,  the  Jewish  Christians  who 
had  long  looked  for  the  Messiah  are,  agreeably  to  the 
divine  purpose,  made  the  heirs  of  God,  vs.  11.  12. 

The  Gentile  converts  are  partakers  of  the  same 
inheritance  ;  because,  having  believed  in  Christ,  they 
are  assured  of  their  redemption  by  the  possession  of  the 
Holy  Spirit,  the  pledge  of  the  inheritance  until  its 
actual  and  complete  enjoyment,  vs.  13.  14. 


COMMENTAKY. 

Y.  3.  EvkojrjTo'i  6  0609,  Blessed  he  God.  Tlie  word 
evXoyeiv,  like  its  English  equivalent,  to  Mess,  signifies 
to  praise,  as  when  we  bless  God ;  to  pray  for  blessings, 
as  when  we  bless  others ;  and  to  bestow  blessings,  as 
when  God  blesses  us.  Blessed  be  God  who  hath 
blessed  us,  is  then  the  expression  of  thanksgiving  and 
praise  to  God  on  account  of  those  peculiar  benefits 
which  we  receive  from  him  through  Christ. 

God  is  here  designated  as  the  God  and  Father  of 
our  Lord  Jesus  Christ.  That  is,  he  is  at  once  God  and 
Father,  sustaining  both  these  relations  to  Christ.  Our 
Saviour  used  a  similar  form  of  expression,  when  he 
said,  '  I  ascend  unto  my  Father  and  your  Father  ;  and 
to  my  God  and  yom-  God.'  John  20,  17.  The  God  in 
whom  the  Israelites  trusted  was  the  God  of  Abraham, 
Isaac,  and  Jacob  ;  their  covenant  God.  This  designa- 
tion served  to  remind  the  ancient  people  of  God  of  his 
promise  to  their  fathers,  and  of  their  peculiar  conse- 
quent relationship  to  him.     The  God  in  whom  we  are 


28  EPHESIANS, 

called  upon  to  trust,  and  to  whom  we  are  to  look  as 
the  source  of  all  good,  is  not  the  absolute  Jehovah,  nor 
the  God  who  stood  in  a  special  relation  to  the  Israel- 
ites ;  but  the  God  of  redemption ;  the  God  wliom  the 
Lord  Jesus  revealed,  "whose  will  he  came  to  accom- 
plish, and  who  was  his  Father.  It  is  this  relationship 
which  is  the  ground  of  our  confidence.  It  is  because 
God  has  sent  the  Lord  Jesus  into  the  world,  because 
He  spared  not  his  own  Son,  that  he  is  our  God  and 
Father,  or  that  we  have  access  to  him  as  such. 

It  is  this  reconciled  God,  the  God  of  the  covenant 
of  grace,  o  evXojTjcra^  rjfid'i  iv  irdarj  evXoyla  irvevju.ariKy, 
w/io  hath  Messed  us  with  all  sjpiritual  hlessings.  The 
past  tense,  hath  hlessed,  is  used  because  the  apostle 
contemplates  his  readers  as  actually  redeemed,  and  in 
present  possession  of  the  unspeakable  blessings  which 
Christ  has  procured.  These  blessings  are  spiritual  not 
merely  because  they  pertain  to  the  soul,  but  because 
derived  from  the  Holy  Spirit,  whose  j)resence  and  in- 
fluence are  the  great  blessing  purchased  by  Christ. 

"  In  heavenly  places.''^  The  words  iv  Toc<i  iirov- 
pavioa  may  be  rendered  either  in  or  with  heavenly 
things,  or  in  heavenly  places,  i.  e.  in  heaven.  If  the 
former  method  be  adopted  the  sense  is,  '  Hath  blessed 
us  with  all  spiritual  blessings,  i.  e.  with  heavenly 
things.'  The  words  however  occur  five  times  in  this 
epistle  and  always  elsewhere  in  a  local  sense.  See 
V.  20.  2,  6.  3,  10.  6,  12,  which  therefore  should  be 
preferred  here.  They  are  to  be  connected  with  the 
immediately  preceding  word,   '  Blessings  in  heaven,' 


CHAP.  I.    VER.  4,  29 

The  meaning  is  that  these  blessings  pertain  to  that 
heavenly  state  into  which  the  believer  is  introduced. 
Here  on  earth  he  is,  as  the  apostle  says,  in  ch.  2,  6, 
'  in  heavenly  places.'  He  is  a  citizen  of  heaven,  Phil. 
3,  10.  The  word  heaven,  in  Scripture,  is  not  confined 
in  its  application  to  the  place  or  state  of  future  blessed- 
ness, but  sometimes  is  nearly  equivalent  to  '  kingdom 
of  heaven.'  The  old  writers,  therefore,  were  accus- 
tomed to  distinguish  between  the  coelum  glwiae^  the 
heaven  of  glory  ;  coelum  naturae^  the  visible  heavens, 
and  coelum  graticbe,  the  heaven  of  grace  here  on  earth. 
These  blessings  connected  with  this  heavenly  state,  are 
conferred  upon  believers  in  Christ.  It  is  as  they  are 
in  him,  and  in  virtue  of  that  union  that  they  are  par- 
takers of  these  benefits. 

Y.  4.  All  these  blessings  have  their  source  in  the 
electing  love  of  God.  Ev\o^7]aa<; — Ka6(o<i  i^eXi^aro 
rifxa^,  he  Messed  us — hecause  he  chose  us.  Kadcb<;,  ac- 
cording as,  or,  inasmuch  as,  heca$^se,  see  John  17,  2. 
Eom.  1,  28.  1  Cor.  1,  6.  Election  is  the  cause  or 
source  of  all  subsequent  benefits. 

He  hath  chosen  us.  By  ics  is  not  meant  the  apostle 
alone,  because  there  is  nothing  in  the  context  to  indi- 
cate or  justify  this  restriction.  The  blessings  conse- 
quent on  the  election  here  spoken  of,  are  in  no  sense 
peculiar  to  the  apostle.  Neither  does  the  word  refer 
to  any  external  community  or  society  as  such.  It  is 
not  us  Ephesians,  as  Ephesians,  nor  us  Corinthians,  nor 
us  Romans,  as  formerly  the  Jews  were  chosen  by  a 
national  election.    But  it  is  us  believers,  scattered  here 


60  EPHESIANS, 

and  there.  It  is  those  who  are  the  actual  recipients  of 
the  blessings  spoken  of,  viz.  holiness,  sonship,  remission 
of  sins,  and  eternal  life. 

We  are  said  to  be  chosen  m  Jlim  /  an  expression 
which  is  variously  explained.  Some  refer  the  pronoun 
to  God,  '  chosen  us  in  himself ; '  which  is  contrary  not 
only  to  the  context  but  to  the  signification  of  the  words 
iv  avTM,  which  is  the  received  text.  Others  say  the 
meaning  is,  '  He  hath  chosen  us  because  we  are  in 
him.'  The  foresight  of  jur  faith  or  union  with  Christ, 
being  the  ground  of  this  election.  This  however  can- 
not be  admitted.  1.  Because  faith,  or  a  living  union 
with  Christ,  is  the  very  blessing  to  which  we  are 
chosen.  2.  Because  it  introduces  into  the  passage 
more  than  the  words  express.  3.  Because  in  this  im- 
mediate connection,  as  well  as  elsewhere,  the  ground 
of  this  election  is  declared  to  be  the  good  plea- 
sure of  God. — A  third  interpretation  also  supposes  an 
ellipsis.  Tlie  full  |Bxpression  would  be  :  ek  to  elvai, 
7)/j,d<i  iv  avTM,  Chosen  us  to  he  in  Him ;  in  ijpso,  mde- 
licet  adoptandos,  as  Beza  explains  it.  The  objection 
to  this  is  that  it  introduces  more  than  the  words  con- 
tain, and  that  the  end  to  which  we  are  chosen  is  ex- 
pressed in  the  following  clause,  ehai  rjfjLd<i  djiov<;.  It 
is  best  therefore  to  take  the  words  as  they  stand,  and 
to  inquire  in  what  sense  our  election  is  in  Christ.  Tlie 
purpose  of  election  is  very  comprehensive.  It  is  the 
purpose  of  God  to  bring  his  people  to  holiness,  sonship, 
and  eternal  glory.  lie  never  intended  to  do  this  irre- 
spective of  Christ.    On  the  contrary  it  was  his  purpose, 


CHAP.  I.    VEK.  4.  31 

as  revealed  in  Scripture,  to  bring  liis  people  to  these 
exalted  privileges  tln-ongU  a  Redeemer.  It  was  in 
Christ  as  their  head  and  representative  they  were 
chosen  to  holiness  and  eternal  life,  and  therefore  in 
virtue  of  what  he  was  to  do  in  their  behalf.  There  is 
a  federal  union  with  Christ  which  is  antecedent  to  all 
actual  union,  and  is  the  source  of  it.  God  gave  a 
people  to  his  Son  in  the  covenant  of  redemption. 
Those  included  in  that  covenant,  and  because  they  are 
included  in  it — in  other  words,  because  they  are  in 
Christ  as  their  head  and  representative — receive  in  time 
the  gift  of  the  Holy  Spirit  and  all  other  benefits  of 
redemption.  Their  voluntary  union  with  Christ  by 
faith,  is  not  the  ground  of  their  federal  union,  but,  on 
the  contrary,  their  federal  union  is  the  ground  of  their 
voluntary  union.  It  is,  therefore,  in  Christ,  i.  e.  as 
united  to  him  in  the  covenant  of  redemption,  that  the 
people  of  God  are  elected  to  eternal  life  and  to  all  the 
blessings  therewith  connected.  JKuch  in  the  same 
sense  the  Israelites  are  said  to  have  been  chosen  in 
Abraham.  Their  relation  to  Abraham  and  God's  cov- 
enant with  him,  were  the  ground  and  reason  of  all  the 
peculiar  blessings  they  enjoyed.  So  our  covenant 
union  with  Christ  is  the  ground  of  all  the  benefits 
which  we  as  the  people  of  God  possess  or  hoj)e  for. 
"We  were  chosen  in  Christ,  as  the  Jews  were  chosen 
in  Abraham.  The  same  truth  is  expressed  in  8,  11, 
where  it  is  said  that  the  carrying  out  or  application  of 
the  plan  of  redemption  is  "  according  to  the  eternal 
pm'pose  which  He  purposed  in  Christ  Jesus  our  Lord." 


3a  EPHESIANS, 

God  jjurposed  to  save  men  in  Christ,  He  elected  them 
in  him  to  salvation. 

Again,  this  election  is  from  eternity.  He  chose  us 
irpo  Kara^oXrjq  Koafxov,  before  the  foundation  of  the 
world.  Comp.  2  Thess.  2,  13.  Matt.  25,  34.  As  our 
idea  of  time  arises  from  the  perception  of  motion  or 
consciousness  of  succession,  the  natural  expression  for 
eternity  is  '  before  time,'  before  the  existence  of  crea- 
tures who  exist  in  time.  Hence  what  has  been  from 
eternity  is  said  in  Scriptares  to  have  been  before  the 
world  was,  John  IT,  24.  1  Pet.  1,  20  ;  or  before  the 
ages,  1  Cor.  2,  7.  2  Tim.  1,  9.  "  The  grace  given  us 
in  Christ  Jesus  irpo  '^povcov  alwvlwv,  before  the  world 
began,"  ^ — There  seem  to  be  two  things  intended  by 
this  reference  to  the  eternity  of  the  divine  j)urpose. 
The  one  is,  to  represent  God  as  doing  every  thing  in 
time  according  to  a  preconceived  plan  ;  or  as  working 
all  things  after  the  counsel  of  his  own  will.  From 
eternity  the  wholef  scheme  of  redemption  with  all  its 
details  and  in  all  its  results  lay  matured  in  the  divine 
mind.  Hence  every  thing  is  certain.  There  is  no 
possibility  either  of  failure  or  of  any  change  of  pur- 
pose. The  eternity  of  God's  purpose  is,  therefore,  a 
strong  ground  of  confidence  and  comfort.  Tlie  other 
is,  to  express  the  sovereignty  of  the  divine  purpose. 
The  grace  was  given  to  us  before  we  existed,  before 
the  world  began,  and  of  course  before  we  had  done 
any  good  or  evil.  It  was,  therefore,  not  for  works  of 
righteousness  which  we  have  done,  but  according  to 
his  mercy  he  saved  us.     If  the  one  aspect  of  the  truth 


CHAP.  I.    VEK.  4.  33 

that  God  chose  us  before  the  foundation  of  the  world, 
is  adapted  to  produce  confidence  ;  the  other  aspect  is 
no  less  adapted  to  produce  humility. 

This  election  is  to  holiness.  We  are  chosen  ehat 
dylov<i  Kol  a/xwfMovi  KarevcoTrtov  aurov,  to  he  holy  and 
without  hlame  hefore  hiin.  Tliese  words  admit  of  two 
interpretations.  They  may  be  understood  to  refer  to 
our  justification,  or  to  our  sanctification.  They  express 
either  that  freedom  from  guilt  and  blame  in  the  sight 
of  God,  which  is  the  proximate  effect  of  the  death  of 
Christ ;  or  that  subjective  purification  of  the  soul  which 
is  its  indirect,  but  certain  efiect  produced  by  the  Holy 
Spirit  which  his  death  secures  for  his  people.  The 
words  admit  of  either  interpretation  ;  because  ayid^etv, 
as  remarked  above  on  v.  1,  often  means  to  cleanse  from 
guilt,  to  atone  for  ;  and  ayto^  means  clea7i  from  guilty 
atoned  for  /  and  aix(i)ixo<i  may  mean  free  from  any 
ground  of  hlame  /  unstrdflich  (not  deserving  of  pun- 
ishment), as  Luther  renders  it.  In  favour  of  this  inter- 
pretation it  is  urged,  first,  that  it  is  unscrij)tural  as  well 
as  contrary  to  experience,  to  make  perfect  purity  and 
freedom  from  all  blemish,  the  end  of  election.  There 
is  little  force  in  this  argument,  because  the  end  of 
election  is  not  fully  attained  in  this  life.  It  might  as 
well  be  said  that  the  vioOeaia  {the  adoption  of  so?is),  to 
which  in  v.  5  we  are  said  to  be  predestinated,  includes 
nothing  more  than  what  is  experienced  in  this  world. 
Besides,  in  5,  27,  it  is  said,  Christ  gave  himself  for  the 
church,  "  That  he  might  present  it  to  himself  a  glorious 
church,  not  having  spot  or  wrinkle,  or  any  such  thing, 

3 


34  EPHESIAI^S, 

but  (iW  ?;  a^ia  Kal  ufxcofMO'i)  that  it  slioiild  be  holy  and 
without  blemish."  This  certainly  is  descriptive  of  a 
degree  of  inward  purity  not  attained  by  the  chm-ch 
militant.  Comp,.Col.  1,  22.  Secondly,  it  is  urged  that 
the  whole  context  treats  of  the  effect  of  the  tkaa-TrjpLov 
or  propitiatory  sacrifice  of  Christ,  and  therefore  these 
words  must  be  understood  of  justification,  because  sanc- 
tification  is  not  the  effect  of  a  sacrifice.  But  the  Scrip- 
tures often  speak  of  the  remote,  as  well  as  of  the  imme- 
diate end  of  Christ's  death.  We  are  reconciled  to  God 
by  the  death  of  his  Son  in  order  that  we  should  be 
holy.  Propitiation  is  in  order  to  holiness.  Therefore,  it 
is  said,  "  He  gave  himself  for  us  that  he  might  redeem 
us  from  all  iniquity,  and  purify  us  unto  himself  a  people 
zealous  of  good  works."  Titus  2,  14.  In  many  other 
passages  sanctification  is  said  to  be  the  end  for  which 
Christ  died.  There  is  nothing  in  the  context,  therefore, 
which  requires  us  to  depart  from  the  ordinary  inter- 
pretation of  this  passage.  If  the  words  ev  a'^d-rrr)  {in 
love)  are  to  be  connected  with  the  preceding  clause, 
it  is  decisive  as  to  its  meaning  '  We  are  chosen  to  be 
holy  and  without  blame  in  love.'  It  is  a  state  of  moral 
excellence  which  consists  in  love.  That  is,  it  is  no 
mere  external  consecration  to  God,  as  was  the  case 
with  the  Jews,  nor  any  mere  ceremonial  freedom 
from  blemish,  to  which  we  are  elected.  This  is  alto- 
gether the  most  natural  connection  of  the  words,  from 
which  no  one  would  have  thought  of  departing,  had  it 
not  been  assumed  that  the  words  "  holy  and  without 
blame"   refer  to  sacrificial   purification.     To  connect 


CHAP.  I.    VER.  5.  .35 

€v  aydirr)  with  i^eXi^aro,  would  give  the  sense,  '  Hath 
chosen  us  in  love  ; '  but  this  the  position  of  the  words 
forbids.  To  connect  them  with  Tr/joopt'o-a?,  which  fol- 
lows, would  give  the  sense,  '  In  love  having  predes- 
tinated us.'  But  this  also  is  unnatural ;  and  besides, 
the  word  predestinated  has  its  limitation  or  explanation 
in  the  following  clause,  "  according  to  the  good  plea- 
sure of  his  will.'  It  would  be  tautological  to  say  : 
'  He  hath  predestinated  us  in  love  according  to  the 
good  pleasure  of  his  will."  The  majority  of  commen- 
tators, therefore,  adopt  the  construction  followed  by 
our  translators. 

If  election  is  to  holiness  as  the  apostle  here  teaches, 
it  follows,  first,  that  individuals,  and  not  communities 
or  nations,  are  the  objects  of  election ;  secondly,  that 
holiness  in  no  form  can  be  the  ground  of  election. 
If  men  are  chosen  to  be  holy,  they  cannot  be  chosen 
because  they  are  holy.  And,  thirdly,  it  follows  that 
holiness  is  the  only  evidence  of  election.  For  one  who 
lives  in  sin  to  claim  to  be  elected  unto  holiness,  is  a 
contradiction. 

V.  5.  The  apostle  says,  God  hath  chosen  us  to 
holiness,  having  predestinated  us  to  sonship  ;  that  is, 
because  he  has  thus  predestinated  us.  Holiness,  there- 
fore, must  be  a  necessary  condition  or  prerequisite  for 
the  sonship  here  spoken  of.  Sonship  in  reference  to 
God  includes — 1.  Participation  of  his  nature,  or  con- 
formity to  his  image.  2.  The  enjoyment  of  his  favour, 
or  being  the  special  objects  of  his  love.  3.  Heirship, 
or  a  participation  of  the  glory  and  blessedness  of  God. 


36  EPHESIANS, 

Sometimes  one  and  sometimes  another  of  these  ideas 
is  the  most  prominent.  In  the  present  case  it  is 
the  second  and  third.  God  having  predestinated  his 
people  to  the  high  dignity  and  glory  of  sons  of  God, 
elected  them  to  holiness,  without  which  that  dignity 
could  neither  be  possessed  nor  enjoyed.  It  is  through 
Jesus  Christ,  that  we  are  made  the  sons  of  God.  As 
many  as  received  him,  to  them  gave  he  the  power  to 
become  the  sons  of  God.  John  1,  12.  For  we  are  all 
the  children  of  God  by  faith  of  Jesus  Christ.  Gal.  3, 26. 
Christ  has  purchased  this  dignity  for  his  people.  He 
died  for  them  on  condition  that  they  should  be  the 
sons  of  God,  restored  to  their  Father's  family  and 
reinstated  in  all  the  privileges  of  this  divine  relation- 
ship. 

The  words  et?  avrov,  to  himself,  in  the  clause, 
'  Predestinated  us  to  sonship  by  Jesus  Christ  to  him- 
self,' are  somewhat  difficult.  The  text,  in  the  first 
place,  is  uncertain.  Some  editors  read  et?  ainov,  imto 
himself,  and  others  ek  avrov,  unto  him.  In  either 
case,  however,  the  reference  is  to  God.  Tliey  admit 
of  three  explanations.  1.  Tliey  may  limit  or  explain 
the  word  sonship.  '  Sonship  unto  himself,'  i.  e.  sons  in 
relation  to  God.  2.  They  may  express  the  design  of 
this  adoption.  '  Sonship  for  himself,'  i.  e.  for  his  bene- 
fit or  glory.  This  assumes  that  ek  is  here  equivalent 
to  the  dative.  3.  They  may  be  connected  immediately 
with  the  words  Jesus  Christ.  '  Through  Jesus  Christ 
to  himself,'  i.  e.  to  be  brought  to  him  by  Jesus 
Christ.     Tlio  first  is  generally  preferred,  because   it 


CHAP.  I.    VER.  5.  37 

gives  a  good  sense,  and  is  consistent  with  the  force  of 
the  preposition. 

The  ground  of  this  predestination  and  of  the  elec- 
tion founded  upon  it,  is  expressed  by  the  clause,  Kara 
Tr)v  evSoKiav  Tov  ^eX»y/u.aT09  avrov,  according  to  the 
good  pleasure  of  Jiis  will.  Tlie  word  evSoKia  means 
either  henevolence,  favour,  as  in  Luke  2,  14 ;  or  good 
pleasure,  free  or  sovereign  purpose,  as  in  Matt.  11,  26  ; 
and  Luke  10,  21.  Phil.  2,  13.  Tlie  meaning  therefore 
may  be  either :  '  according  to  his  benevolent  will,'  or 
'  according  to  his  sovereign  will,'  i.  e.  his  good  jjlea- 
sure.  Tlie  latter  is  to  be  preferred.  1.  Because  it 
agrees  better  with  the  usage  of  the  word  in  the  JST.  T. 
In  Matt.  11,  26,  otl  ovtco<;  iykvero  evSoKia  efiirpocrdiv 
crov  means,  '  Because  thus  it  seemed  good  in  thy 
sight.'  In  Luke  10,  21,  the  same  words  occur  in  the 
same  sense.  In  Phil.  2,  13,  vvkp  t^<?  evBoKia';  means, 
^  Of  good  pleasure.'  2.  Tlie  words  evhoKia  tov  ^eXtj- 
fiaro'i  naturally  mean  voluntas  Uberrima,  heneplacitum, 
sovereign  purpose  /  to  make  them  mean  henevolent  will, 
is  contrary  to  scriptural  usage.  3.  In  this  connection 
it  is  not  the  predestinated  that  are  the  objects  of 
evhoKia,  but  the  act  of  predestination  itself.  God  chose 
to  have  that  purpose-  It  seemed  good  to  him.  4.  Tlie 
expressions,  "  purpose  of  his  will,"  "  counsel  of  his 
will,"  V.  11,  are  used  interchangeably  with  that  in  tlie 
text,  and  determine  its  meaning.  5.  The  analogy  of 
Scriptm-e  is  in  favour  of  this  interpretation,  because 
the  ground  of  election  is  always  said  to  be  the  good 
pleasure  of  God. 


38  EPHESIAirS, 

V.  6.  The  final  end  of  election  is  the  glory  of  God. 
He  has  predestinated  us  to  sonship,  et?  eiraivov  86^9 
T^9  %a/jiT09  avTov,  to  the  jpraise  of  tJie  glory  of  his 
grace.  That  is,  in  order  that  in  the  exaltation  and 
blessedness  of  his  people,  matter  for  celebrating  his 
grace  might  be  abundantly  aflbrded.  It  is  worthy 
of  remark  that  here,  as  in  2,  Y.  1  Cor.  1,  2Y-29,  and 
elsewhere,  the  specific  design  of  redemption  and  of  the 
mode  in  which  its  blessings  are  dispensed,  is  declared 
to  be  the  manifestation  of  the  grace  or  unmerited  favour 
of  God.  IS^othing  therefore  can  be  more  foreign  to  the 
nature  of  the  Gospel  than  the  doctrine  of  merit  in  any 
form.  It  is  uncongenial  with  that  great  scheme  of 
mercy  whose  principal  design  is  to  exhibit  the  grace 
of  God. 

It  is  to  weaken  the  language  of  the  apostle  to  make 
So^?;?  a  mere  qualification  either  of  eiraivov  (praise), 
or  of  %a/3iT09  (grace).  It  is  neither  glorious  praise, 
nor  glorious  grace,  but  to  the  jpraise  of  the  glory  of  his 
grace.  The  glory  of  grace,  is  the  divine  excellence  of 
that  attribute  manifested  as  an  object  of  admiration. 
The  glory  of  God  is  the  manifested  excellence  of  God, 
and  the  glory  of  any  one  of  his  attributes,  is  the  mani- 
festation of  that  attribute  as  an  object  of  praise.  The 
design  of  redemption,  therefore,  is  to  exhibit  the  grace 
of  God  in  such  a  conspicuous  manner  as  to  fill  all 
hearts  with  wonder  and  all  lips  with  praise. 

Wherein  he  hath  made  us  accepted.  The  Text  in 
this  clause  is  uncertain.  Some  MSS.  have  eV  y  which 
is  the  common  text ;  and  others  ^?.    Mill,  Griesbach, 


CRAF.  I.    VEK.  6.  39 

Lachmann,  Riickert  adopt  the  latter ;  I{jiapp,  Scholz, 
Harless,  De  Wette  the  former.  If  the  genitive  be 
preferred,  179  is  for  7]v,  and  the  phrase  X'^'P''^  %apiTo{)z^ 
would  be  analogous  to  others  of  frequent  occurrence, 
as  KkrjaLv  KoXelv,  a'ydrr'qv  a'ya'rrav.  This  clause  admits 
of  two"  interpretations.  The  word  yaptrow,  agreeably 
to  the  analogy  of  words  of  the  same  formation,  signifies 
to  impart  xapi<i  grace.  The  literal  rendering  therefore 
of  the  words  kv  y  (^dptri,)  ixaplTcoaev  rifid<i  would  be, 
with  which  grace  he  has  graced  tis,  or  conferred  grace 
upon  us.  But  as  grace  sometimes  means  a  disposition 
and  sometimes  a  gift,  the  sense  may  be  either,  '  Wlierein 
(i.  e.  in  the  exercise  of  which)  he  has  been  gracious  to- 
wards us ; '  or,  '  With  which  he  has  made  us  gracious  or 
well  pleasing.'  In  the  former  case,  grace  refers  to  the 
goodness  or  unmerited  favour  of  God  exercised  towards 
us  ;  in  the  latter,  to  the  sanctifying  effect  produced  ou 
us.  It  is  the  grace  by  which  he  has  sanctified  or  rendered 
us  gracious  (in  the  subjective  sense  of  that  word)  in  his 
sight.  The  Greek  and  Eomish  interpreters  prefer  the 
latter  interpretation ;  the  great  body  of  Protestant  com- 
mentators the  former.  Tlie  reasons  in  favour  of  the 
former  are,  1.  The  word  grace  in  the  context  is  used  in 
the  sense  of  kind  ddsjoosition  on  the  part  of  God,  and  not 
in  the  sense  of  a  gift.  2.  The  verb  in  the  only  other 
case  where  it  occurs  in  the  I*»[ew  Testament,  is  used  in 
the  sense  of  shoioing  favour.  Luke  1, 28  :  "  Hail,  thou 
favoured  one  ! "  3.  The  parallel  passage  and  analogous 
expression  2,  4  is  in  favour  of  this  interj)retation.  There 
it  is  said,  "  His  great  love  wherewith  he  hath  loved 


40  EPHESIAJSrS, 

us,"  and  here  the  same  idea  is  expressed  by  saying, 
'  His  grace  wherein  he  favoured  us,  or  which  he  has 
exercised  towards  us.'  4.  The  whole  context  demands 
this  interpretation.  The  apostle  is  speaking  of  the 
love  or  grace  of  God  as  manifested  in  our  redemption. 
He  has  predestinated  us  to  the  adoption  of  sonS  to  the 
praise  of  the  glory  of  his  grace ;  which  grace  he  has 
exercised  towards  us,  in  the  remission  of  sins.  The 
same  idea  is  expressed  2,  7,  where  it  is  said,  God  hath 
quickened  us,  that  in  the  ages  to  come  he  might  show 
the  exceeding  riches  of  his  grace  in  his  kindness 
towards  us,  through  Jesus  Christ.  "  To  make  ac- 
cepted," therefore,  here  means,  to  accept,  to  treat  with 
favour  ;  or  rather,  such  is  the  meaning  of  the  apostle's 
language  ;  gratia  arrvplexus  est,  as  the  word  is  rendered 
by  Bengel.  To  which  agrees  the  explanation  of  Beza  : 
gratis  nos  sihi  accejptos  effecii. 

This  grace  is  exercised  towards  us  in  the  Beloved. 
In  ourselves  we  are  unworthy.  All  kindness  towards 
us  is  of  the  nature  of  grace.  Christ  is  the  beloved  for 
his  own  sake ;  and  it  is  to  us  only  as  in  him  and  for 
his  sake  that  the  grace  of  God  is  manifested.  This  is 
a  truth  which  the  apostle  keeps  constantly  in  view, 
2,  5.  6.  Y. 

Y.  7.  In  whom,  we  have  redemjption.  In  whom, 
i.  e.  not  in  ourselves.  We  are  not  self-redeemed. 
Christ  is  our  Redeemer.  Tlie  word  redemption,  anro- 
\vTpai<n<;,  sometimes  means  deliverance  in  the  general, 
without  reference  to  the  mode  in  which  it  is  accom- 
plished.    When  used  of  the  work  of  Christ  it  is  always 


CHAP.   I.    VEK.  7.  41 

to  be  imdcrstood  in  its  strict  sense,  viz.  deliverance  by 
ransom ;  because  this  particular  mode  of  redemption 
is  always  either  expressed  or  implied.  We  are  re- 
deemed neither  by  power,  nor  truth,  but  by  blood ; 
that  is,  by  the  sacrificial  death  of  the  Lord  Jesus.  A 
sacrifice  is  a  ransom,  as  to  its  effect.  It  delivers  those 
for  whom  it  is  offered  and  accepted.  The  words  8ia 
Tov  ai/j,aTo<i  avTov,  hy  his  hlood,  are  explanatory  of  the 
words  in  whom.  In  whom,  i.  e.  by  means  of  his  blood. 
Tliey  serve  to  explain  the  method  in  which  Christ 
redeems. 

Tlie  redemption  of  which  the  apostle  here  speaks 
is  not  the  inward  deliverance  from  sin,  but  it  is  an 
outward  work,  viz.  the  forgiveness  of  sins  ^  as  the  words 
Trjv  a(^e(7iv  tmv  TTapaTrrco/j.drwv  necessarily  mean.  It 
is  true  this  is  not  the  whole  of  redemption,  but  it  is  all 
the  sacred  writer  here  brings  into  view,  because  for- 
giveness is  the  immediate  end  of  expiation.  Though 
this  clause  is  in  apposition  with  the  preceding,  it  is 
by  no  means  coextensive  with  it.  So  in  Rom.  8,  23, 
where  believers  are  said  to  be  waiting  for  the  adoption, 
to  wit,  the  redemption  of  the  body,  the  two  clauses 
are  not  coextensive  in  meaning.  The  redemption  of 
the  body  does  not  exhaust  the  idea  of  adoption.  Nei- 
ther in  this  passage  does  the  forgiveness  of  sin  exhaust 
the  idea  of  redemption.  Tliis  passage  is  often  quoted 
in  controversy  to  prove  that  justification  is  merely 
pardon. 

Tliis  redemption  is  not  only  gratuitous,  but  it  is,  in 
all  its  circumstances,  an  exhibition   and   therefore  a 


42  EPHESIANS, 

proof  of  the  ricJies  of  his  grace.  The  word  irkovTO'i 
riches  in  sucli  connections  is  a  favorite  one  with 
the  apostle,  who  speaks  of  the  riches  of  glory,  the 
riches  of  wisdom,  and  the  exceeding  riches  of  grace. 
It  is  the  overflowing  abundance  of  unmerited  love, 
inexhaustible  in  God  and  freely  accessible  through 
Christ.  There  is,  therefore,  nothing  incompatible  be- 
tween redemption,  i.  e.  deliverance  on  the  ground  of  a 
ransom  (or  a  complete  satisfaction  to  justice),  and  grace. 
Tlie  grace  consists — 1.  In  providing  this  satisfaction 
and  in  accepting  it  in  behalf  of  sinners.  2.  In  accept- 
ing those  who  are  entirely  destitute  of  merit.  3.  In 
bestowing  this  redemption  and  all  its  benefits  without 
regard  to  the  comparative  goodness  of  men.  It  is  not 
because  one  is  wiser,  better,  or  more  noble  than  otliei"s, 
that  he  is  made  a  partaker  of  this  grace ;  but  God 
chooses  the  foolish,  the  ignorant,  and  those  who  are 
of  no  account,  that  they  who  glory  may  glory  only  in 
the  Lord. 

V.  8.  Wherein  he  hath  abounded  towa/rds  us.,  179 
eirepiaaevaev  eh  r}fjid<i.  As  the  word  irepiaaevw  is  both 
transitive  and  intransitive,  the  clause  may  be  rendered 
as  above,  ^?  being  for  y  ;  or,  which  he  has  caused  to 
abound  towards  us,  rj^  being  for  ijv.  The  sense  is  the 
same  ;  but  as  the  attraction  of  the  dative  is  ver}^  rare, 
the  latter  explanation  is  to  be  preferred.  We  are  re- 
deemed according  to  the  riches  of  that  grace,  which 
God  has  so  freely  exercised  towards  us. 

In  all  ivisdom  and  jprudence,  iv  irda-r}  cro^ia  koX 
(f>povi]cret.    Tliese  words  admit  of  a  threefold  connection 


CHAP.  I.    VER.  8,  43 

and  explanation.  1,  They  may  be  connected  with  the 
preceding  verb  and  qualify  the  action  of  God  therein 
expressed.  God,  in  the  exercise  of  wisdom  and  pru- 
dence, has  abounded  in  grace  towards  us.  2.  They 
may  be  connected  with  the  following  clause  :  '  In  all 
wisdom  and  prudence  making  known,  &c.'  3.  They 
may  be  connected  with  the  preceding  relative  pronoun. 
'  Which  (grace)  in  connection  with,  or  together  with, 
all  wisdom  and  prudence  he  has  caused  to  abound.' 
Tliat  is,  the  grace  manifested  by  God  and  received  by 
us,  is  received  in  connection  with  the  divine  wisdom  or 
knowledge  of  which  the  subsequent  clause  goes  on  to 
speak.  This  last  explanation  seems  decidedly  prefer- 
able because  the  terms  here  used,  particularly  the  word 
(fjpovTjaL'i  prudence,  is  not  in  its  ordinary  sense  properly 
referable  to  God.  Cicero  de  Off.  1. 43.  Prudentia  enim, 
quam  Graeci  (f)p6vrjcnv  dicunt,  est  rerum  e'xpetendarum 
fugiendarumque  scientia.  And  because  the  sense  af- 
forded by  the  third  mentioned  interpretation  is  so  appro- 
priate to  the  context  and  so  agreeable  to  other  passages 
of  Scripture.  The  apostle  often  celebrates  the  good- 
ness of  God  in  communicating  to  men  the  true  wisdom ; 
not  the  wisdom  of  this  world,  nor  of  the  princes  of  this 
world,  but  the  wisdom  of  God  in  a  mystery,  even  the 
hidden  wisdom,  which  God  ordained  before  the  world 
to  our  glory.  See  1  Cor.  1,  lY  to  the  end,  and  the  whole 
second  chapter  of  that  epistle. — Similar  modes  of  ex- 
pression are  common  with  the  apostle.  As  here  he 
speaks  of  grace  being  given  (eV)  in  connection  with 
wisdom,  so  in  v.  IT  he  prays  that  the  Ephesians  may 


44  EPHESIANS, 

receive  wisdom  (eV)  in  connection  with  tlie  knowledge 
of  himself. 

Tlie  wisdom  tlien  which  the  apostle  says  God  has 
communicated  to  us,  is  the  divine  wisdom  in  the  Gos- 
pel, the  mystery  of  redemption,  which  had  been  hid 
for  ages  in  God,  but  which  he  has  now  revealed  to  his 
holy  apostles  and  prophets  by  the  Spirit.  See  the 
glorious  doxology  for  this  revelation  contained  in  Rom. 
16,  25-27.  Indeed  this  whole  Epistle  to  the  Ej^hesians 
is  a  thanksgiving  to  God  for  the  communication  of  this 
mysterious  wisdom.  Mysterious,  not  so  much  in  the 
sense  of  incomprehensible,  as  in  that  of  undiscoverable 
by  human  reason,  and  a  matter  of  divine  revelation. 
AVith  wisdom  the  apostle  connects  ^povrja-a,  which  is 
here  used  much  in  the  same  sense  as  avveai';  in  Col. 
1,9,'  That  ye  may  be  filled  with  the  knowledge  of  his 
will  in  all  wisdom  and  spii'itual  understandiiig.''  The 
verb  (f)povi(o  is  used  for  any  mental  exerciBO  or  state 
whether  of  the  understanding  or  of  the  feelings.  In  the 
New  Testament  it  is  commonly  employed  to  express  a 
state  of  the  affections,  or  rather,  of  the  whole  soul,  as  in 
Mark  8,  33,  "  Thou  savourest  not  the  things  which  be 
of  God."  Rom.  8,  5,  "  To  mind  the  things  of  the  flesh." 
Col.  3,  2,  "  Set  your  affections  on  things  above,"  &c.  &c. 
Hence  its  derivative  (ppovrj/Ma  is  used  not  only  for 
thought,  but  more  generally  for  a  state  of  mind,  what 
is  in  the  mind  or  suul,  including  the  affections  as  well 
as  the  understanding.  Hence  we  have  such  expres- 
Bions  as  ^povrifia  Tr")?  crapKO'i  a  carnal  state  of  mind  j 
and  (f)p6vrjfia  rov  Trvevfiaro^;  a  state  of  mind  jproduced 


CHAP.  I.    VEK. 


hy  the  Spirit.  Tlie  word  4>p6vr^ai^  is  equally  compre- 
hensive. It  is  not  confined  to  strictly  intellectual 
exercises,  but  expresses  also  those  of  the  affections. 
In  other  words,  when  used  in  reference  to  spiritual 
things,  it  includes  all  that  is  meant  by  spiritual  dis- 
cernment. It  is  the  apprehension  of  the  spiritual 
excellence  of  the  things  of  God,  and  the  answering 
affection  towards  them.  It  is  not  therefore  a  mere 
outward  revelation  of  which  the  apostle  here  speaks. 
The  wisdom  and  understanding  which  God  has  so 
abundantly  communicated,  includes  both  the  objective 
revelation  and  the  subjective  apprehension  of  it.  This 
is  the  third  great  blessing  of  which  the  context  treats. 
The  first  is  election  ;  the  second  redemption  ;  the  third 
is  this  revelation  both  outward  and  inward.  The  first 
is  the  work  of  God,  the  everlasting  Father ;  the  second 
the  work  of  the  Son ;  and  the  third  the  work  of  the 
Holy  Spirit,  who  thus  applies  to  believers  the  redemp- 
tion purchased  by  Christ. 

V.  9.  God  has  caused  this  wisdom  to  abound,  or 
has  communicated  it,  hg/oing  made  known  unto  us  the 
mystery  of  his  will,  <yvo)piaa<i  rj/xtv  to  fivan^pLov  tov 
^eX77/AaTo?  avjov.  In  other  words,  by  the  revelation 
of  the  Gospel.  Tlie  word  fMva-Tjjpiov,  myste?^,  means  a 
secret,  something  into  which  we  must  be  initiated ; 
something,  which  being  undiscoverable  by  us,  can  be 
known  only  as  it  is  revealed.  In  this  sense  the  Gospel 
is  a  mystery ;  and  any  fact  or  truth,  however  simple  in 
itself,  in  the  New  Testament  sense  of  the  word,  is  a  mys- 
tery, if  it  lies  beyond  the  reach  of  our  powers.  Comp. 


46 


EPHESIANS, 


Eom.  16,  25.  1  Cor.  2,  7-10.  Eph.  3,  9.  Col.  1,  26. 
For  the  same  reason  any  doctrine  imperfectly  revealed 
is  a  mystery.  It  remains  in  a  measure  secret.  Thus 
in  the  fifth  chapter  of  this  epistle  Paul  calls  the  union 
of  Christ  and  believers  a  great  mystery  ;  and  in  1  Tim, 
3,  16  he  calls  the  manifestation  of  God  in  the  flesh,  the 
great  mystery  of  godliness. 

In  the  present  case  tlie  tnysUry  of  his  will  means 
his  secret  purpose  /  that  purpose  of  redemption,  which 
having  been  hid  for  ages,  he  has  now  graciously  re- 
vealed. 

Accm'ding  to  his  good  pleasure^  Kara  rrjv  evSoKiav 
avTov,  f)v  TrpoedeTo  iv  avra.  There  are  three  interpre- 
tations of  this  clause.  The  first  is  to  make  it  qualify 
the  word  will.  *  His  will  which  was  according  to  his 
good  pleasure  ; '  i.  e.  his  kind  and  sovereign  will.  But 
this  is  forbidden  by  the  absence  of  the  connecting  arti- 
cle in  the  Greek,  and  also  by  the  following  clause. 
The  second  interpretation  connects  this  clause  with  the 
beginning  of  the  verse,  '  Having,  according  to  his  good 
pleasure,  made  known  the  mystery  of  his  will.'  The 
sense  in  tliis  case  is  good,  but  this  interpretation  sup- 
poses the  relative  which,  in  the  following  clause,  to 
refer  to  the  mystery  of  his  will,  which  its  grammatical 
form  in  the  Greek  forbids.  Which  {fjv)  must  refer  to 
good  pleasure  (evBoKla).  The  third  explanation,  which 
alone  seems  consistent  with  the  context,  supposes  evSo- 
Kia  to  mean  here  not  benevolence,  but  kind  intention, 
or,  sovereign  purpose.  The  sense  then  is  :  '  Having 
made  known  the  mystery  of  his  will,  according  to  his 


CHAP.  I.    VEK.  10.  47 

kind  intention  or  purpose  (viz.  of  redemption)  wliich 
he  had  purposed  in  himself,'  Instead  of  in  himself^ 
many  commentators  read  in  hiin,  referring  to  Christ. 
But  this  would  introduce  tautology  into  the  passage. 
The  apostle  would  then  say :  '  Wliich  he  purjoosed  in 
Christ,  to  bring  together  in  Christ.' 

Y.  10.  This  verse  is  beset  with  difficulties.  The 
general  sense  seems  to  be  this  :  The  j)urpose  spoken 
of  in  the  preceding  verse  had  reference  to  the  scheme 
of  redemption  ;  the  design  of  which  is  to  unite  all  the 
subjects  of  redemption,  as  one  harmonious  body,  under 
Jesus  Christ. 

JE/tf  ol/covofjiLav  Tov  TrXTjpcofiaTO'i  twv  Kaipcov^  ava- 
KecjiaXaicoaaadac,  kt\.  The  first  question  relates  to  the 
connection  with  what  precedes.  This  is  indicated  by 
the  preposition  et?,  which  does  not  here  mean  in,  as 
though  the  sense  were,  He  purposed  in,  or  during,  the 
dispensation,  &c. ;  much  less  until ;  but  as  to,  in  refer- 
ence to.  Tlie  purpose  which  God  has  revealed  relates 
to  the  economy  here  spoken  of.  The  second  question 
is,  what  is  here  the  meaning  of  the  word  olKovofiia  ? 
The  word  has  two  general  senses  in  the  New  Testament. 
When  used  in  reference  to  one  in  authority,  it  means 
plan,  scheme,  or  economy.  When  spoken  of  one  un- 
der authority,  it  means  an  office,  stewardship,  or  ad- 
ministration of  such  office.  In  this  latter  sense  Paul 
speaks  of  an  olKovoixia  as  having  been  committed  unto 
him.  As  the  business  of  a  steward  is  to  administer,  or 
dispense,  so  the  apostle  was  a  steward  of  the  mysteries 
of  God.     It  was  his  office  to  dispense  to  others  the 


48  EPHESIANS, 

truths  which  God  had  revealed  to  him.  Many  take 
the  word  in  the  latter  sense  here.  The  meaning  would 
then  be :  'In  reference  to  the  administration  of  the 
fulness  of  times,  i.  e.  the  last  times,  or  Messianic  period ; 
the  times  which  yet  remain.'  Tlie  former  sense  of  the 
word  however  is  much  better  suited  to  the  context. 
The  apostle  is  speaking  of  God's  purpose,  of  what  He 
intended  to  do.  It  was  a  purpose  having  reference  to 
a  plan  or  economy  of  his  own  ;  an  economy  here  desig- 
nated as  that  of  \h.Q  fulness  of  times.  This  phrase  does 
not  indicate  a  protracted  period — the  times  which  re- 
main— ^but  the  termination  of  the  times  ;  the  end  of  the 
preceding  and  commencement  of  the  new  dispensation. 
The  prophets  being  ignorant  of  the  time  of  the  Mes- 
siah's advent,  predicted  his  coming  when  the  time 
determined  by  God  should  be  accomplished.  Hence 
the  expressions,  "  end  of  the  ages,"  1  Cor.  10,  11 ; 
"  end  of  days,"  Heb.  1,1;  "  fulness  of  the  time,"  Gal. 
4,  4  ;  and  here,  "  the  fulness  of  times,"  are  all  used  to 
designate  the  time  of  Christ's  advent.  By  the  economy 
of  the  fulness  of  titnes  is  therefore  to  be  understood, 
that  economy  which  was  to  be  clearly  revealed  and 
carried  out  when  the  fulness  of  time  had  come. 

The  infinitive  dvaKe(f)a\ai(oaaa6ai,  to  bring  together 
in  one,  may  be  referred  either  to  the  immediately  pre- 
ceding clause  :  '  The  plan  of  the  fulness  of  times  to 
bring  together  m  one ; '  or  to  the  preceding  verse  : 
'  The  purpose  which  he  purposed  (in  reference  to  the 
economy  of  the  fulness  of  times),  to  gather  together  in 
one.'     Tlie  sense  is  substantially  the  same.     The  verb 


CHAP.  I.    VER.  10.  49 

K€(f)a\aL6(i}  means  summathn  oolligere^  avaKe(^aXaL6oo, 
summatim  recolligere.  In  the  New  Testament  it  means 
either :  1.  To  reduce  to  one  sum,  i.  e.  to  sum  up,  to 
recapitulate.  Rom.  13,  9 :  '  All  the  commands  are 
summed  up  in,  or  under,  one  precept.'  2.  To  unite 
under  one  head ;  or,  3.  To  renew.  Many  of  the  Fa- 
thers adopt  the  last  signification  in  this  place,  and  con- 
sider this  passage  as  parallel  with  Rom.  8,  19-22. 
Through  Christ  God  purposes  to  restore  or  renovate  all 
things  ;  to  eifect  a  iraXcyyevecria  or  regeneration  of  the 
universe,  i.  e.  of  the  whole  creation  which  now  groans 
under  the  burden  of  corruption.  This  sense  of  the 
word  however  is  remote.  The  first  and  second  mean- 
ings just  mentioned  difiTer  but  little.  They  both  include 
the  idea  expressed  in  om*  version,  that  of  regathering 
together  in  one,  the  force  of  avd^  iteruTYi^  being  retained. 
Beza  explains  the  word  :  partes  disjectas  et  divulsas  in 
unum  corpus  conjungere. — ^The  purpose  of  God,  which 
he  has  been  pleased  to  reveal,  and  which  was  hidden 
for  ages,  is  his  intention  to  reunite  all  things  as  one 
harmonious  whole  under  Jesus  Christ. 

The  words  ra  irdvra,  all  things,  are  explained  by 
the  following  clause  :  rd  ev  roU  oupavoc<;  koI  rd  iirl 
T?}9  7^?,  ioth  which  are  in  heaven  and  which  are  on 
earth.  The  totality  here  referred  to  includes  every 
thing  in  heaven  and  on  earth,  which  the  nature  of  the 
subject  spoken  of  admits  of  being  comprehended. 
Tliere  is  nothing  to  limit  these  comprehensive  terms, 
but  the  nature  of  the  union  to  which  the  apostle  refers. 
As,  therefore,  the  Scriptures  speak  of  the  whole  uni- 

4 


60  EPHESIANS, 

verse,  material  and  rational,  as  being  placed  under 
Jesus  Christ ;  as  they  speak  especially  of  all  orders 
of  intelligent  creatures  being  subject  to  him ;  as  they 
teach  the  union  of  the  long  disjected  members  of  the 
human  family,  the  Jews  and  Gentiles,  in  one  body  in 
Christ,  of  which  union  this  epistle  says  so  much  and  in 
such  exalted  strains  ;  and  as  finally  they  speak  of  the 
union  of  the  saints  of  all  ages  and  nations,  of  those  now 
in  heaven  and  of  those  now  on  earth,  in  one  great 
family  above  ;  the  words,  all  things,  are  very  various- 
ly explained.  1.  Some  understand  them  to  include  the 
whole  creation,  material  and  spiritual,  and  apply  the 
passage  to  the  final  restoration  of  all  things  ;  or  to  that 
redemption  of  the  creature  from  the  bondage  of  corrup- 
tion of  which  the  apostle  speaks  in  Rom.  8,  19-22, 
2.  Others  restrict  the  "  all  things "  to  all  intelligent 
creatures — good  and  bad,  angels  and  men — fallen  spirits 
and  the  finally  impenitent.  In  this  view  the  reduction 
to  unity,  here  spoken  of,  is  understood  by  the  advocates 
of  the  restoration  of  all  things  to  the  favour  of  God,  to 
refer  to  the  destruction  of  all  sin  and  the  banishment 
of  all  misery  from  the  universe.  But  those  who  believe 
that  the  Scriptures  teach  that  the  fallen  angels  and  the 
finally  impenitent  among  men,  are  not  to  be  restored 
to  holiness  and  happiness,  and  who  give  the  phrase  "  all 
things"  the  wide  sense  just  mentioned,  understand  the 
apostle  to  refer  to  the  final  triumph  of  Christ  over  all 
his  enemies,  of  which  he  speaks  in  1  Cor,  15,  23-28, 
All  things  in  heaven  above,  in  the  earth  beneath,  and 
in  the  waters  under  the  earth,  are  to  be  made  subject 


CHAT.  I.    VER.  10.  51 

to  Christ ;  but  this  subjection  will  be  either  voluntary 
or  coerced.  The  good  will  joyfully  acknowledge  his 
supremacy ;  the  evil  he  will  restrain  and  confine,  that 
they  no  longer  trouble  or  pervert  his  people.  3.  Others 
again  understand  the  words  under  consideration,  of  all 
good  angels  and  men.  The  inhabitants  of  heaven,  or 
the  angels,  and  the  inhabitants  of  the  earth,  or  the 
saints,  are  to  be  united  as  a  harmonious  whole  under 
Jesus  Christ.  4.  The  words  are  restricted  to  the  mem- 
bers of  the  human  family ;  and  the  distinction  between 
those  in  heaven  and  those  on  earth,  is  supposed  to  refer 
to  the  Jews  and  Gentiles,  who,  having  been  so  long 
separated,  are  under  the  Gospel  and  by  the  redemption 
of  Christ,  united  in  one  body  in  him.  The  Jews  are 
said  to  be  in  heaven  because  in  the  kingdom  of  heaven, 
or  the  theocracy ;  and  the  Gentiles  are  said  to  be  on 
earth,  or  in  the  world  as  distinguished  from  the  church. 
5.  Tlie  words  may  be  confined  to  the  people  of  God, 
the  redeemed  from  among  men,  some  of  whom  are 
now  in  heaven  and  others  are  still  on  earth.  The 
whole  body  of  the  redeemed  are  to  be  gathered  toge- 
ther in  one,  so  that  there  shall  be  one  fold  and  one 
shepherd.  The  form  of  expression  is  analogous  to  Eph. 
3,  15,  where  the  apostle  speaks  of  the  whole  family  in 
heaven  and  earth. 

The  decision  which  of  these  several  interpretations 
is  to  be  adopted,  depends  mainly  on  the  nature  of  the 
union  here  spoken  of,  and  on  the  means  by  which  it  is 
accomplished.  If  the  union  is  merely  a  union  under  a 
triumphant  king,    efi'ected   by  his  power   converting 


'52  EPHE8IANS, 

some  and  coercing  others,  then  of  course  we  must  un- 
derstand the  passage  as  referring  to  all  intelligent 
creatures.  But  if  the  union  spoken  of  be  a  union  with 
God,  involving  conformity  to  his  image  and  the  enjoy- 
ment of  his  favour,  and  effected  by  the  redemption  of 
Christ,  then  the  terms  here  employed  must  be  restricted 
to  the  subjects  of  redemption.  And  then  if  the  Scrip- 
tures teach  that  all  men  and  even  fallen  angels  are 
redeemed  by  Christ,  and  restored  to  the  favour  of  God, 
they  must  be  included  iii  the  all  things  in  heaven  and 
earth  here  spoken  of.  If  the  Scriptures  teach  that  good 
angels  are  the  subjects  of  redemption,  then  they  must 
be  comprehended  in  the  scope  of  this  passage.*  But  if 
the  doctrine  of  the  Bible  be,  that  only  a  certain  portion 
of  the  human  family  are  redeemed  and  saved  by  the 
blood  of  Christ,  then  to  them  alone  can  the  passage  be 
understood  to  refer.  In  order  therefore  to  establish  the 
correctness  of  the  fifth  interpretation  mentioned  above, 
all  that  is  necessary  is  to  prove,  first,  that  the  passage 

*  Calvin  thinks  there  is  a  sense  in  which  good  angels  may  be  said  to 
be  redeemed  by  Christ.  On  this  passage,  he  says :  Nihil  tamen  impedit, 
quominus  angelos  quoque  dicaraus  recollectos  fuisse,  non  ex  dissipatione, 
sed  primum  ut  perfecte  et  solide  adhereant  Deo ;  deinde  ut  perpetuum 
statum  retineant  ....  Quis  neget,  tam  angelos  quam  homines,  in  firmum 
ordinem  Christo  gratia  fuisse  redactos  ?  homines  enim  perditi  erant,  an 
geli  vero  non  erant  extra  periculum.  Again,  on  the  parallel  passage  in 
Colossians,  he  says :  Duabus  de  causis  angelos  quoque  oportuit  cum  Deo 
pacificari,  nam  quum  creaturae  sint  extra  lapsus  periculum  nou  erant,  non 
nisi  Christi  gratia  fuissent  confirmati  ....  Deinde  in  hac  ipsa  obedientia, 
quam  prsestant  Deo,  non  est  tam  exquisita  perfectio,  ut  Deo  omni  ex 
parte  et  extra  veniam  satisfaciat. 


CUAP.  I.    VER.  10.  63 

speaks  of  that  union  whicli  is  effected  by  the  redemp- 
tion of  Christ ;  and  secondly,  that  the  church  alone  is 
the  subject  of  redemption. 

Tliat  the  passage  does  speak  of  that  union  which  is 
effected  by  redemption,  may  be  argued — 1.  From  the 
context.  Paul,  as  we  have  seen,  gives  thanks  first  for 
the  election  of  God's  people  ;  secondly,  for  their  actual 
redemption  ;  thirdly,  for  the  revelation  of  the  gracious 
purpose  of  God  relative  to  their  redemption.  It  is 
of  the  redemption  of  the  elect,  therefore,  that  the  whole 
context  treats.  2.  Secondly,  the  union  here  spoken 
of  is  an  union  in  Christ.  God  has  purposed  "  to  ga- 
ther together  all  things  in  Christ."  The  things  in 
heaven  and  the  things  on  earth  are  to  be  united  in 
Him.  But  believers  alone,  the  members  of  his  body, 
are  ever  said  to  be  in  Christ.  It  is  not  true  that  angels 
sfood  or  bad,  or  the  whole  mass  of  mankind  are  in  Him 
in  any  scriptural  sense  of  that  expression.  3.  Tlie  word 
here  used  expresses  directly  or  indirectly  the  idea  of 
the  union  of  all  things  under  Christ  as  their  head. 
Christ  is  not  the  head  of  angels,  nor  of  the  material 
universe  in  the  sense  in  which  the  context  here  de- 
mands. He  is  the  head  of  his  body,  i.  e.  his  church. 
It  is  therefore  only  of  the  redemption  of  the  church 
of  which  this  passage  can  be  understood.  4.  The 
obviously  parallel  passage  in  Colossians  1,  20  seems 
decisive  on  this  point.  It  is  there  said :  "  It  pleased  tlic 
Father  ....  having  made  peace  through  the  blood  of 
his  cross,  by  him  to  reconcile  all  things  unto  himself; 
by  him,  /  say^  whether  they  be   things  in  earth,  or 


54  EPHESIANS, 

things  in  heaven."  From  this  passage  it  is  plain  that 
the  union  to  be  effected  is  a  reconciliation,  which  im- 
plies previous  alienation,  and  a  reconciliation  effected 
by  the  blood  of  the  cross.  It  is,  therefore,  not  a  union 
of  subjection  merely  to  the  same  Lord,  but  it  is  one 
effected  by  the  blood  of  Christ,  and  consequently  the 
passage  can  be  understood  only  of  the  subjects  of 
redemption. 

That  the  church  or  people  of  God,  excluding  angels 
good  or  bad,  and  the  finally  impenitent  among  men, 
are'  alone  the  subjects  of  redemption,  is  proved,  as  to 
evil  angels  and  impenitent  men,  by  the  numerous  pas- 
sages of  Scripture  which  speak  of  their  final  destruc- 
tion ;  and  as  to  good  angels,  by  the  entire  silence  of 
Scripture  as  to  their  being  redeemed  by  Christ,  and  by 
the  nature  of  the  work  itself.  Redemption,  in  the 
scriptural  sense,  is  deliverance  from  sin  and  misery, 
and  therefore  cannot  be  predicated  of  those  angels  who 
kept  their  first  estate. 

These  considerations  exclude  all  the  interpretations 
above  enumerated  except  the  fourth  and  fifth.  The 
fourth,  which  supposes  the  passage  to  refer  to  the 
union  of  the  Jews  and  Gentiles,  is  excluded  by  its 
opposition  to  the  uniform  language  of  Scripture.  The 
Jews  are  never  designated  as  '  inhabitants  of  heaven.' 
It  is  in  violation  of  all  usage,  therefore,  to  suppose  they 
are  here  indicated  by  that  phrase.  Nothing  therefore 
remains  but  the  assumption  that  the  apostle  refers  to 
the  union  of  all  the  people  of  God,  i.  e.  of  all  the 
redeemed,  in  one  body  under  Jesus  Christ  their  head. 


CHAP.  I.    VEK.  11.  55 

They  are  to  be  constituted  an  everlasting  kingdom ; 
or,  according  to  another  symbol — a  living  temple,  of 
which  Jesus  Christ  is  the  chief  corner  stone. 

Y.  11.  God  having  formed  and  revealed  the  pur- 
pose of  gathering  the  redeemed  as  one  body  in  Christ, 
it  is  in  the  execution  of  this  purpose,  the  apostle  says  : 
iv  CO  Koi  iK\r)pb)6r]fjL€v,  in  whom  we  also  have  obtained 
an  inheritance.  By  we,  in  this  clause,  is  to  be  under- 
stood neither  the  apostle  individually,  nor  believers 
indiscriminately,  but  we,  who  first  hoped  in  Christ ; 
we  as  contrasted  with  you  also  in  v.  13  ;  you  who  were 
formerly  Gentiles  in  the  flesh,  2,  11.  It  is,  therefore, 
the  Jewish  Cliristians  to  whom  this  clause  refers. 

Have  obtained  an  inheritance.  The  word  KXijpoo), 
means  to  cast  lots,  to  distribute  by  lot,  to  choose  by  lot, 
and  in  the  middle  voice,  to  obtain  by  lot  or  inheritance, 
or  simply,  to  obtain.  There  are  three  interpretations 
of  the  word  iKkrjpwOrjiJiev  in  this  passage,  all  consistent 
with  its  signification  and  usage.  1.  Some  prefer  the 
sense  to  choose :  '  In  whom  we  also  were  chosen,  as  it 
were,  by  lot,  i.  e.  freely.'  The  Yulgate  translates  the 
passage :  Sorte  vocati  sumus ;  and  Erasmus :  Sorte 
electi  sumus.  2.  As  in  the  Old  Testament  the  people 
of  God  are  called  his  inheritance,  many  suppose  the 
apostle  has  reference  to  that  usage  and  meant  to  say  : 
'  In  whom  we  have  become  the  inheritance  of  God.' 
3.  The  majority  of  commentators  prefer  the  intei'pre- 
tation  adopted  in  our  version :  '  In  whom  we  have 
obtained  an  inheritance.'  This  view  is  sustained  by  the 
following  considerations.     1.  Though  the  verb  is  in  the 


56  EPHESIANS, 

passive,  the  above  rendering  may  be  justified  either  by 
the  remark  of  Grotius  :  as  the  active  form  signifies  to 
give  a  possession,  the  passive  may  signify  to  accept  it  ;* 
or  by  a  reference  to  that  usage  of  the  passive  voice 
illustrated  in  such  passages  as  Eom.  3,  2.  Gal.  2,  7. 
With  verbs,  which  in  the  active  have  the  accusative 
and  dative,  in  the  passive  construction  what  was  in  the 
dative,  becomes  the  nominative.  Hence  iKkr/payOij/Mev 
is  the  same  as  inX'^pmcre  rj/xlv  KkrjpovofjLiav ;  just  as 
TreTTicrTevfiaL  to  evajyeXiov  is  equivalent  to  iTrlarevcre 
/Moi  TO  euayyeXiov.  2.  The  inheritance  of  which  the 
apostle  speaks  in  the  context,  as  in  vs.  14  and  18,  is 
that  which  believers  enjoy.  They  are  not  themselves 
the  inheritance,  they  are  the  heirs.  Therefore  in  this 
place  it  is  more  natural  to  understand  him  as  referring 
to  what  believers  attain  in  Christ,  than  to  their  becom- 
ing the  inheritance  of  God.  As  tlie  Israelites  of  old 
obtained  an  inheritance  in  the  promised  land,  so  those 
in  Christ  become  partakers  of  that  heavenly  inheritance 
which  he  has  secured  for  them.  To  this  analogy  such 
frequent  reference  is  made  in  Scripture  as  to  leave  little 
doubt  as  to  the  meaning  of  this  passage.  3.  The  paral- 
lel passage  in  Col.  1,  12,  also  serves  to  determine  the 
sense  of  the  clause  under  consideration.  What  is  there 
expressed  by  saying  :  '  Hath  made  us  partakers  of  the 
inheritance  of  the  saints  in  light ; '  is  here  expressed 
by  saying  :  '  We  have  obtained  an  inheritance.'    Kal, 

*  His  words  are  :  K\ripovv  dicitur,  qui  ulteri  dat  possessionem,  KXijpoC- 
fffloj,  qui  earn  accipit. 


CHAP.  I.    VER.  11.  67 

also,  belongs  to  the  verb  and  not  to  tne  pronoun  im- 
plied in  the  form  of  the  verb.  The  sense  is  not  we  also, 
i.  e.  we  as  well  as  other  ;  but,  '  we  have  also  obtained 
an  inheritance.'  We  have  not  only  been  made  par- 
takers of  the  knowledge  of  redemption,  but  are  actually 
heirs  of  its  blessings. 

Tlicre  are  two  sentiments  with  which  the  mind  of 
the  apostle  was  thoroughly  imbued.  The  one  is,  a 
sense  of  the  absolute  supremacy  of  God,  and  the  other 
a  corresponding  sense  of  the  dependence  of  man  and 
the  consequent  conviction  of  the  entirely  gratuitous 
nature  of  all  the  benefits  of  redemption.  To  these 
sentiments  he  seldom  fails  to  give  expression  on  any 
ht  occasion.  In  the  present  instance  having  said  we 
have  in  Christ  obtained  a  glorious  inheritance,  the 
question  suggests  itself,  Why  ?  His  answer  is :  Having 
heen  predestinated  according  to  the  purpose  of  Him  who 
worketh  all  things  after  tlie  counsel  of  his  o^on  will. 
It  is  neither  by  chance  nor  by  our  own  desert  or  efforts, 
that  we,  and  not  others,  have  been  thus  highly  favoured. 
It  has  been  brought  about  according  to  the  purpose 
and  by  the  efficiency  of  God.  What  has  happened  He 
predetermined  should  occur;  and  to  his  "working" 
the  event  is  to  be  exclusively  referred.  We  are  said 
to  be  predestinated,  Kara  irpoOecnv,  according  to  the 
purpose  of  God.  In  v.  5  the  same  thing  is  expressed 
by  saying :  '  We  were  predestinated  according  to  the 
good  pleasure  of  his  will ; '  and  in  Rom.  8,  28,  by  say- 
ing :  '  We  are  called  according  to  his  purpose.'  Two 
things    are    included    in   these    forms    of  expression. 


58"  EPHESIANS, 

1st.  That  what  occurs  was  foreseen  and  foreordained. 
The  plan  of  God  embraced  and  ordered  the  events  here 
referred  to.  2d.  Tliat  the  ground  or  reason  of  these 
occurrences  is  to  be  sought  in  God,  in  the  determination 
of  his  will.  This  however  is  not  a  singular  case.  Tlie 
bringing  certain  persons  to  the  enjoyment  of  the  inher- 
itance purchased  by  Christ,  is  not  the  only  thing 
foreordained  by  God  and  brought  about  by  his  effi- 
ciency, and,  therefore,  the  apostle  generalizes  the  truth 
here  expressed,  by  saying  :  '  We  are  predestinated  ac- 
cording to  the  purpose  of  Him  who  worketh  all  things 
after  the  counsel  of  his  own  will.'  Every  thing  is 
comprehended  in  his  purpose,  and  every  thing  is  or- 
dered by  his  efficient  control.  That  control,  however, 
is  exercised  in  accordance  with  the  nature  of  his  crea- 
tures, so  that  no  violence  is  done  to  the  constitution 
which  he  has  given  them.  He  is  glorified,  and  his 
purposes  are  accomplished  without  any  injustice  or 
violence. 

The  counsel  of  his  will,  Kara  ttjp  l3ov\r]v  rov  ^eX/q- 
fiaTo<i  avTov,  means  the  counsel  which  has  its  origin 
in  his  will ;  neither  suggested  by  others,  nor  deter- 
mined by  any  thing  out  of  himself.  It  is  therefore 
equivalent  to  his  sovereign  will. 

V.  12.  That  we  should  he  to  the  praise  of  his  glory ^ 
ek  TO  elvat  rj/j,d<;,  eh  eiraivov  t?}?  So^rj'i  avroi),  that  is, 
that  we  should  be  the  means  of  causing  his  divine 
majesty  or  excellence  to  be  praised.  Here,  as  in  v.  6, 
the  glory  of  God  is  declared  to  be  the  design  of  the 
plan  of  redemption  and  of  every  thing  connected  with 


CHAP.  I.    VEK.  12.  69 

its  administration.  The  persons  here  spoken  of  are 
described  as  Tov<i  TrporjX'rriKora'i  iv  tu>  Xpiaru)^  those 
who  first  hoped  in  Christ.  Tliat  is,  who  hoped  in  him 
of  old,  or  before  his  advent ;  or,  who  hoped  in  him 
before  others,  mentioned  in  v.  13,  had  heard  of  him. 
In  either  case  it  designates  not  the  first  converts  to 
Christianity,  but  the  Jews  who,  before  the  Gentiles^ 
had  the  Messiah  as  the  object  of  their  hopes.  The 
form  of  expression  here  used  {iXiri^eiv  iv),  does  not 
mean  simply  to  expect,  but  to  place  one's  hope  or  con- 
fidence in  any  one.  Comp.  1  Cor.  15,  19.  It  is  not, 
therefore,  the  Jews  as  such,  but  the  believing  Jews, 
who  are  here  spoken  of  as  in  Christ  the  partakers  of 
the  inheritance  which  he  has  purchased. 

The  construction  of  these  several  clauses  adopted 
in  the  foregoing  exposition  is  that  which  takes  them  in 
their  natural  order,  and  gives  a  sense  consistent  with 
the  usage  of  the  words  and  agreeable  to  the  analogy 
of  Scripture.  The  first  clause  of  this  verse  is  made  to 
dej)end  upon  the  last  clause  of  v.  11 :  '  Having  pre- 
destinated us  to  be  the  praise  of  his  glory ; '  and  the 
last  clause,  '  Who  first  hoped  in  Christ,'  is  merely 
explanatory  of  the  class  of  persons  spoken  of.  The 
whole  then  hangs  naturally  together :  '  We  have  ob- 
tained an  inheritance,  having  been  predestinated  to  be 
the  praise  of  his  glory,  we,  who  first  hoped  in  Christ.' 
There  are,  however,  two  other  modes  of  construction 
possible.  The  one  connects  the  beginning  of  v.  12 
with  the  first  clause  of  v.  11,  and  renders  eKXTjpcoOrjiiev, 
we  have  attained.    The  sense  would  then  be,  '  We  have 


60  EPHESIANS, 

attained,  or,  it  has  happened  unto  us  to  be  to  the  praise 
of  his  glory.'  This  however  not  only  unnaturally  dis- 
severs contiguous  clauses,  but  assigns  to  eKXrjpwOrjfMev 
a  weakened  sense  inconsistent  with  the  Scripture  usage 
of  that  and  its  cognate  words.  A  second  method  con- 
nects the  last  clause  of  the  12th  verse  with  the  second 
clause  of  the  11th. — '  Having  predestinated  us  to  be 
the  first  who  hoped  in  Christ.'  But  this  also  rends  the 
clauses  apart,  and  does  not  express  a  sense  so  suitable 
to  the  context.  It  is  saying  much  more,  and  much 
more  in  the  way  of  an  explanation  of  the  fact  affirmed 
in  the  first  clause  of  v.  11,  to  say,  '  We  were  predes- 
tinated to  be  the  praise  of  God's  glory  ; '  than  to  say, 
'  We  were  predestinated  to  be  the  first  who  hoped  in 
Christ.'  The  majority  of  commentators  therefore  take 
the  clauses  as  they  stand,  and  as  they  are  concatenated 
in  our  version. 

V.  13.  The  apostle  having  in  v.  10  declared  that 
the  purpose  of  God  is  to  bring  all  the  subjects  of  re- 
demption into  one  harmonious  body,  says  in  v.  11  that 
this  purpose  is  realized  in  the  conversion  of  the  Jewish 
Christians,  and  he  here  adds  that  another  class,  viz.  the 
Gentile  Christians,  to  whom  his  epistle  is  specially 
addressed,  are  comprehended  in  the  same  purpose. 
The  first  clause,  eV  rS  kuI  ufxet^;,  kt\.,  is  elliptical.  In 
whom  ye  also^  after  that  ye  hea/rd,  &c.  There  are  there- 
fore several  modes-  of  construction  possible.  1.  Our 
translators  borrow  the  verb  rjXirUare  from  the  imme- 
diately preceding  clause. — '  A¥e,  who  first  trusted  in 
Christ,  in  whom  ye  also  t/rusted.''     But  the  preceding 


CHAP.  I.    VER.  13.  61 

clause  is  merely  subordinate  and  explanatory,  and  does 
not  express  the  main  idea  of  the  context.  Tliis  con- 
struction also  overlooks  the  obvious  antithesis  between 
the  we  of  the  11th  verse  and  the  you  of  this  clause. 
2.  Others  supply  simply  the  verb  are.  '  In  whom  you 
also  are.''  This  is  better,  but  it  is  liable  to  the  latter 
objection  just  mentioned.  3.  Others  make  you  the 
nominative  to  the  verb  were  sealed  in  the  following  \ 
clause. — '  In  whom  you  also  (having  heard,  &c.)  were  I 
sealed.'  But  this  requires  the  clauses  to  be  broken  by  | 
a  parenthesis.  It  supposes  also  the  construction  to  be 
irregular,  for  the  words  in  wJiom  also  are  repeated 
before  the  verb  ye  were  sealed.  The  passage  according 
to  this  construction  would  read,  '  In  whom  ye  also — , 
in  whom  also  ye  were  sealed.'  Besides,  the  sealing  is 
not  the  first  benefit  the  Gentile  Christians  received. 
They  were  first  brought  into  union  with  Christ  and 
made  partakers  of  his  inheritance  and  then  sealed. 
4.  It  is  therefore  more  consistent  not  only  with  the 
drift  of  the  whole  passage,  and  with  the  relation  be- 
tween this  verse  and  verse  11,  but  also  w^itli  the  con- 
struction of  this  and  the  following  verse  to  supply  the 
word  eKXrjpwOrjTe,  have  obtained  an  inheritance.  Every 
thing  is  thus  natural.  In  v.  11,  the  apostle  says,  '  In 
whom  we  have  obtained  an  inheritance ; '  and  here, 
'  In  whom  ye  also  have  obtained  an  inheritance.' 
Both  Jews  and  Gentiles  are  by  the  mediation  of  Christ, 
and  in  union  with  him,  brought  to  be  partakers  of  the 
benefits  of  that  plan  of  mercy  which  God  had  purposed 
in  himself,  and  which  he  has  now  revealed  for  the 
salvation  of  men. 


62  EPHESIAUS, 

The  clause  that  follows  expresses  the  means  by 
which  the  Gentile  Christians  were  brought  to  be  par- 
takers of  this  inheritance. — '  In  whom  ye  also  have 
obtained  an  inheritance,  aKQvaavre<i  rov  \6yov  t^? 
a\7jdeia<;,  to  euayy.  t^?  <rcori]pLa<}  vfiojv,  having  heard 
the  word  of  truth,  the  gospel  of  your  salvation.^  The 
latter  of  these  expressions  is  explanatory  of  the  former. 
By  the  word  of  truth,  is  to  be  understood,  the  Gospel. 
The  word  of  truth  does  not  mean  simply  true  doctrine ; 
but  that  word  which  is  truth,  or  in  which  divine  or 
saving  truth  is.  Col.  1,  5.  2  Cor.  6,  Y.  The  gosjpel  of 
your  salvation^  is  the  gospel  concerning  your  salvation ; 
or  rather,  the  gospel  which  saves  you.  It  is  that  gos- 
pel which  is,  as  is  said  Rom.  1,  16,  the  j)ower  of  God 
unto  salvation.  As  it  was  by  hearing  this  gospel  the 
Gentiles  in  the  days  of  the  apostle  were  brought  to  be 
partakers  of  the  inheritance  of  God,  so  it  is  by  the  same 
means  men  are  to  be  saved  now  and  in  all  coming  ages 
until  the  consummation.  It  is  by  the  word  of  truth, 
and  not  truth  in  general,  but  by  that  truth  which  con- 
stitutes the  glad  news  of  salvation. 

In  whom  also,  after  that  ye  believed,  ye  were  sealed. 
Tliis  is  more  than  a  translation,  it  is  an  exposition  of 
the  original,  eV  w  koI  7rt,ar€vaauT€<i  ia-ippaylaOTjTe. 
There  are  three  interpretations  of  this  clause  possible, 
of  which  our  translators  have  chosen  the  best.  The 
relative  (eV  cS)  may  be  referred  to  the  word  gospel. 
'  In  which  having  believed  ; '  or  it  may  be  referred  to 
Christ  and  connected  with  the  following  participle, 
'  In  whom  having  believed  ; '  or  it  may  be  taken  as  in 


CHAP.  I.    VER.  13.  63 

our  version,  by  itself,  '  In  whom,  i.  e.  united  to  whom, 
after  that  ye  believed,  ye  were  sealed.'  This  is  to  be 
preferred  not  only  because  the  other  construction  is 
unusual  (i.  e.  it  is  rare  that  irLarevecv  is  followed  by  eV), 
but  because  the  words,  in  whom,  occur  so  frequently 
in  llie  context  in  the  same  sense  with  that  here  given 
to  them.  In  Christ,  the  Gentile  Christians  had  ob- 
tained an  inheritance,  and  in  him  also,  they  were 
sealed — after  having  believed.  Whatever  is  meant  by 
sealing,  it  is  something  which  follows  faith. 

There  are  several  purposes  for  which  a  seal  is  used. 

1.  To   authenticate  or  confirm   as   genuine  and  true. 

2.  To  mark  as  one's  property.  3.  To  render  secure. 
In  all  these  senses  believers  are  sealed.  They  are 
authenticated  as  the  true  children  of  God ;  they  have 
the  witness  within  themselves,  1  John  5,  10.  Kom.  8, 
16,  5,  5.  They  are  thus  assured  of  their  reconciliation 
and  acceptance.  They  are  moreover  marked  as  be- 
longing to  God,  Kev.  7,  3  ;  that  is,  they  are  indicated 
to  others,  by  the  seal  impressed  upon  them,  as  his 
chosen  ones.  And  thirdly,  they  are  sealed  unto  salva- 
tion ;  i,  e.  they  are  rendered  certain  of  being  saved. 
The  sealing  of  God  secures  their  safety.  Thus  believ- 
ers are  said  Eph.  4,  30,  "to  be  sealed  unto  the  day 
of  redemption ;"  and  in  2  Cor.  1,  21,  the  apostle  says: 
"  Now  he  which  establisheth  us  with  you  in  Christ, 
and  hath  anointed  us,  is  God ;  who  also  hath  sealed 
us,  and  given  us  the  earnest  of  the  Spirit  in  our 
hearts."  The  sealing  then  of  which  this  passage 
speaks  answers  all  these  ends.    It  assures  of  the  favour 


64  EPHESIANS, 

of  God ;  it  indicates  those  who  belong  to  him  ;  and  it 
renders  their  salvation  certain. 

This  sealing  is  hy  the  Holy  Spirit  of  jpi^omise.  That 
is,  by  the  Spirit  who  was  promised  ;  or  who  comes  in 
virtue  of  the  promise.  This  promise  was  given  fre- 
quently through  the  ancient  prophets,  who  predicted 
that  when  the  Messiah  came  and  in  virtue  of  his  medi- 
ation, God  would  pour  his  Spirit  on  all  flesh.  Christ 
when  on  earth  frequently  repeated  this  promise  ;  as- 
suring his  disciples  that  when  he  had  gone  to  the 
Father,  he  would  send  them  the  Comforter,  even  the 
Spirit  of  truth,  to  abide  with  them  for  ever.  After  his 
resurrection  he  commanded  the  apostles  to  abide  in 
Jerusalem  until  they  had  received  "  the  promise  of  the 
Father,"  Acts  1,  4 ;  meaning  thereby  the  gift  of  the 
Holy  Ghost.  In  Gal.  3,  14,  it  is  said  to  be  the  end 
for  which  Christ  redeemed  us  from  the  curse  of  the 
law,  that  we  should  receive  the  promise  of  the  Spirit. 
This  then  is  the  great  gift  which  Christ  secures  for  his 
people ;  the  indwelling  of  the  Holy  Spirit,  as  the 
source  of  truth,  holiness,  consolation,  and  eternal  life. 

Y.  14.  This  Spirit  is  6  appa^wv  t^9  KXr)povofiLa<; 
rj/juMv,  the  earnest  of  our  inheritance.  It  is  at  once  the 
foretaste  and  the  pledge  of  all  that  is  laid  up  for  the 
believer  in  heaven.  The  word  dppa^cov  is  a  Hebrew 
term  which  passed  tirst  into  the  Greek  and  then  into  the 
Latin  vocabulary,  retaining  its  original  sense.  It  means 
first,  a  part  of  the  price  of  any  thing  purchased,  paid, 
as  a  security  for  the  full  payment,  and  then  more 
generally  a  pledge.     It  occurs  three  times  in  reference 


CHAP.  I.    VER.  14.  G5 

to  the  H0I7  Spirit  in  the  New  Testament,  2  Cor.  1,  22. 
5,  5  ;  and  in  the  passage  before  us.  In  the  same  sense 
the  Scrijjtiires  speak  of  "  the  first  fruits  of  the  Spirit," 
Rom.  8,  23.  Those  influences  of  the  Spirit  which  be- 
lievers now  enjoy  are  at  once  a  prelibation  or  antepast 
of  future  blessedness,  the  same  in  kind  though  immea- 
surably less  in  degree ;  and  a  pledge  of  the  certain 
enjoyment  of  that  blessedness.  Just  as  the  first  fruits 
were  a  part  of  the  harvest,  and  an  earnest  of  its  in- 
gathering. It  is  because  the  Spirit  is  an  earnest  of  our 
inlieritance,  that  his  indwelling  is  a  seal.  It  assures 
those  in  whom  he  dwells  of  their  salvation,  and  renders 
that  salvation  certain.  Hence  it  is  a  most  precious 
gift  to  be  most  religiously  cherished. 

Until  the  redemjption  of  the  pii/txhased  jpossession^ 
eh  airokurpaxTtv  tt)?  "Trepiiroirjaea)';.  It  is  doubtful  whe- 
ther these  words  should  be  connected  with  the  preced- 
ing: clause  or  with  the  words  were  sealed  in  the  13th 
verse.  Our  translators  have  adopted  the  former  me- 
thod. '  The  Spirit  is  an  earnest  until  the  redemption,' 
&c.  The  latter,  however,  is  perhaps  on  the  whole 
preferable.  '  Ye  were  sealed  until,  or  in  reference  to, 
the  redemption,'  &c.  This  view  is  sustained  by  a  com- 
parison with  4,  30,  where  it  is  said :  '  Ye  were  sealed 
unto  the  day  of  redemption,' 

Tlie  word  redemption,  in  its  Christian  sense,  some- 
times means  that  deliverance  from  the  curse  of  the 
law  and  restoration  to  the  favour  of  God,  of  which 
believers  are  in  this  life  the  subjects.  Sometimes  it 
refers  to  that  final  deliverance  from  all  evil,  which  is 

5 


bb  EPHESIANS, 

to  take  a  place  at  the  second  advent  of  Christ,  Tims 
in  Luke  21,  28,  "They  shall  see  the  Son  of  man  com- 
ing in  a  cloud  with  power  and  great  glory  ;  .  .  .  .  then 
lift  up  your  heads ;  for  your  redemption  draweth  nigh." 
Rom.  8,  23.  Eph.  4,  30.  There  can  be  no  doubt  that 
it  here  refers  to  this  final  deliverance. 

The  word  rendered  purchased  possession,  is  Trepi- 
7roir](Ti<; ;  which  means  either  the  act  of  acquiring,  or, 
the  thing  acquired.  If  the  former  signification  be 
adopted  here,  the  word  can  only  be  taken  as  a  partici- 
pial qualification  of  the  preceding  word.  '  Tlie  redemp- 
tion of  acquisition,'  for  '  acquired  or  purchased  re- 
demption.' But  this  is  unnatural.  Redemption  in  it- 
self includes  the  idea  of  purchased  deliverance.  '  Pur- 
chased redemption'  is  therefore  tautological.  If  the 
word  be  taken  for  '  the  thing  acquired,'  then  it  may 
refer  to  heaven,  or  the  inheritance  here  spoken  of. 
But  heaven  is  never  said  to  be  redeemed.  It  is  there- 
fore most  naturally  understood  of  God's  people.  They 
are  his  possession,  his  peculium.  They  are  in  1  Pet. 
2,  9  called  \ao<i  eh  TrepiTroirjaLv,  a  peculia,r  people. 
And  in  Mai.  3,  17  it  is  said,  They  shall  be  to  me  for  a 
possession,  ea-ovrai  fioc  ek  TrepnroLrjaiv.  Comp.  Acts 
20,  28,  €KK\7](TLa  rjv  7r6pi€7rot7]aaTo.  Thic  interpretation 
is,  therefore,  peculiarly  suited  to  the  scriptural  usage, 
and  the  sense  is  perfectly  appropriate.  Ye  are  sealed, 
says  the  apostle,  until  the  redemption  of  God's  peculiar 
people  ;  i.  e.  unto  the  great  day  of  redemption  spoken 
of  in  4,  30. 

Unto  t/ie  praise  of  his  glory,  i.  e.  that  his  glory  or 


CHAP.  I.  VS.  15-23.  67 

excellence  should  be  praised.  Comp.  vs.  6  and  12. 
This  is  the  end  both  of  the  final  redemption  and  of  the 
present  acceptance  of  believers.  This  clause,  there- 
fore, is  to  be  referred  to  the  whole  of  the  preceding 
passage.  Ye  have  received  an  inheritance,  have  been 
sealed,  and  have  received  the  Holy  Spirit  as  an  earnest, 
in  order  that  God  may  be  glorified.  This  is  the  last 
and  highest  end  of  redemption. 

SECTION  m.— Vs.  15-23. 

15.  Wherefore  I  also,  after  I  heard  of  your  faith  in  the  Lord 

16.  Jesus,  and  love  unto  all  the  saints,  cease  not  to  give  thanks  for 

17.  you,  making  mention  of  you  in  my  prayers;  that  the  God  of 
our  Lord  Jesus  Christ,  the  Father  of  glory,  may  give  unto  you 
the  spirit  of  wisdom  and  revelation  in  the  knowledge  of  him : 

18.  the  eyes  of  your  understanding  heing  enlightened;  that  ye 
may  know  what  is  the  hope  of  his  calling,  and  what  the  riches 

19.  of  the  glory  of  his  inheritance  in  the  saints,  and  what  is  the 
exceeding  greatness  of  his  power  to  us-ward  who  believe,  ac- 

20.  cording  to  the  working  of  his  mighty  power,  which  he  wrought 
in  Christ,  when  he  raised  him  from  the  dead,  and  set  him  at 

21.  his  own  right  hand  in  the  heavenly  jp^aces,  far  above  all  princi- 
pality, and  power,  and  might,  and  dominion,  and  every  name 
that  is  named,  not  only  in  this  world,  but  also  in  that  which 

22.  is  to  come  :  and  hath  put  all  things  under  his  feet,  and  gave 

23.  him  to  he  the  head  over  all  things  to  his  church  :  which  is  hia 
body,  the  fulness  of  him  that  fiUeth  all  in  all. 

Al^ALYSIS. 

Having   in  the    preceding  Section    unfolded   the 
nature  of  those  blessings  of  which  the  Ephesians  had 


68  EPECESIANS, 

become  partakers,  the  apostle  gives  thanks  to  God  for 
their  conversion,  and  assures  them  of  their  interest  in 
his  prayers,  vs.  15.  16.  He  prays  that  God  would  give 
them  that  wisdom  and  knowledge  of  himself  of  which 
the  Spirit  is  the  author,  v.  lY  j-^at  their  eyes  might 
be  enlightened  properly  to  apprehend  the  nature  and 
value  of  that  hope  which  is  founded  in  the  call  of  God ; 
and  the  glory  of  the  inheritance  to  be  enjoyed  among 
the  saints,  v.  18 ;  and  the  greatness  of  that  power  which 
had  been  already  exercised  in  their  conversion,  v.  19. 
The  power  which  effected  their  spiritual  resurrection, 
was  the  same  as  that  which  raised  Chrisj/from  the 
dead,  and  exalted  him  above  all  created  beings  and 
associated  him  in  the  glory  and  dominion  of  God,  vs. 
20,  21.  To  him  all  things  are  made  subject,  and  he  is 
constituted  the  supreme  head  of  the  church,  which  is  his 
body,  the  fulness  or  complement  of  the  mystical  person 
of  him  who  fills  the  universe  with  his  presence  and 
power,  vs.  22.  23. 

COMMENTAKY. 

Y.  15.  Wherefore.  This  word  is  to  be  referred 
either  to  the  whole  preceding  paragraph,  or  specially 
to  V,  13.  '  Because  you  Ephesians,  you  Gentile  Chris- 
tians, have  obtained  a  portion  in  this  inheritance,  and, 
after  having  believed,  have  been  sealed  with  the  Holy 
Spirit  of  promise,  &c.' — '  I  also,  i.  e.  as  well  as  others, 
and  especially  yourselves.'  The  Ephesians  might  well 
be  expected  to  be  filled  with  gratitude  for  their  con- 


CHAP.  I.    VER.  15.  69 

version.     The  apostle  assures  them  he  joins  them  in 
their  perpetual  thanksgiving  over  this  glorious  event. 

Having  heard  of  your  faith  in  the  Lord  Jesus. 
As  Paul  was  the  founder  of  the  church  in  Ephesus, 
and  had  laboured  long  in  that  city,  it  has  always  ex- 
cited remark  that  he  should  speak  of  having  heard  of 
their  faith,  as  though  he  had  no  personal  acquaintance 
with  them.  This  form  of  expression  is  one  of  the  rea- 
sons why  many  have  adopted  the  opinion,  as  mentioned 
in  the  Introduction,  that  this  epistle  was  addressed  not 
to  the  Ephesians  alone  or  principally,  but  to  all  the 
churches  in  the  western  part  of  Asia  Minor.  It  is, 
however,  not  unnatural  that  the  apostle  should  speak 
thus  of  so  large  and  constantly  changing  a  congregation, 
after  having  been  for  a  time  absent  from  them.  Be- 
sides, the  expression  need  mean  nothing  more  than 
that  he  continued  to  hear  of  their  good  estate.  The 
two  leading  graces  of  the  Christian  character  are  faith 
and  love — faith  in  Christ  and  love  to  the  brethren.  Of 
these,  therefore,  the  apostle  here  speaks.  Your  faith  / 
Tr}v  KaO^  vfid'i  irtarLv,  which  either  means  the  faith 
which  is  with  you  J  or  as  our  version  renders  the 
words,  yQur  faith.  Comp.  in  the  Greek  Acts  17,  28. 
18,  15.  Faith  in  the  Lord  Jesits,  i.  e.  faith  or  trust 
which  has  its  ground  in  him.  For  examples  of  the 
construction  of  Tr/o-Tif  with  eV,  see  Gal.  3,  26.  Col.  1, 4. 
ITim.  1, 14.  3,13.  2Tim.  1, 13.  3,15.  Comp.  Mark 
1,  15,  and  in  the  Septuagint  Jer.  12,  6.  Ps.  78,  22. 
This  construction,  though  comparatively  rare,  is  not 
to  be  denied,  nor  are  forced   intei-pretations  of  pas- 


70  EPHESIANS, 

sages  wliere  it  occurs  to  be  justified,  in  order  to  get 
rid  of  it. 

In  the  Old  Testament  the  phrases,  the  Lord  said, 
the  Lord  did,  our  Lord,  and  the  like,  are  of  constant 
occurrence  ;  and  are  used  only,  in  this  general  way, 
of  the  Supreme  God.  "We  never  hear  of  the  Lord,  nor 
our  Lord,  when  reference  is  had  to  Moses  or  any  other 
of  the  prophets.  In  the  New  Testament,  however, 
what  is  so  common  in  the  Old  Testament  in  reference 
to  God,  is  no  less  common  in  reference  to  Christ.  He 
is  the  Lord  ;  the  Lord  Jesus  ;  our  Lord,  &c.  &c.  It  is 
this  constant  mode  of  speaking,  together  with  the  exhi- 
bition of  his  divine  excellence,  and  holding  him  up  as 
the  object  of  faith  and  love,  even  more  than  any  partic- 
ular declaration,  which  conveys  to  the  Christian  reader 
the  conviction  of  his  true  divinity.  His  being  the  ob- 
ject of  faith  and  the  ground  of  trust  to  immortal  beings, 
is  irreconcilable  with  any  other  assumption  than  that 
he  is  the  true  God  and  eternal  life. 

And  love  towards  oil  the  saints,  i.  e.  towards  those 
who  are  saints  ;  those  who  have  been  cleansed,  separa- 
ted from  the  world,  and  consecrated  to  God.  This  love 
is  founded  upon  the  character  and  relations  of  its  ob- 
jects as  the  people  of  God,  and  therefore  it  embraces 
all  the  saints. 

Y.  16.  /  cease  not  giving  tlia/tiks  for  you,  making 
mention  of  yon,  &c.  This  does  not  mean,  '  praying  I 
give  thanks  ; '  but  two  things  are  mentioned — constant 
thanksgiving  on  their  account,  and  intercession. 

Y.  lY.  The  burden  of  his  prayer  is  contained  in  this 


CHAP.  I.    VEK.  IT.  71 

and  the  verses  following.  The  object  of  his  prayer, 
or  the  person  to  wliom  it  is  addressed,  is  designated, 
first,  as  the  God  of  our  Lord  Jesus  Christ,  i.  e.  the  God 
whose  w^ork  Christ  came  to  do,  by  Avhom  he  was  sent, 
of  whom  he  testified  and  to  whom  he  has  gone  ; — and 
secondly,  6  irarrjp  rrj<i  h6^r}<i,  the  Father  of  glory. 
This  designation  is  variously  explained.  By  glory 
many  of  the  Fathers  understood  the  divine  nature  of 
Christ,  and  remarked  that  Paul  here  calls  God,  the 
God  of  Christ  as  a  man,  but  his  Father  as  God.*  This 
interpretation  of  the  phrase  '  Father  of  glory,'  is  with- 
out the  least  support  from  the  analogy  of  Scripture. 
It  means  either,  the  source  or  author  of  glory  ;  or  the 
possessor  of  glory,  i.  e.  who  is  glorious.  Comp.  Acts 
7,  1.  1  Cor.  2,  8,  "  Lord  of  glory."  James  2,  1,  and 
in  Ps.  24,  7,  "  the  king  of  glory." 

There  are  three  leading  petitions  expressed  in  the 
prayer  here  recorded.  First,  for  adequate  knowledge 
of  divine  truth.  Second,  for  due  appreciation  of  the 
future  blessedness  of  the  saints.  Third,  for  a  proper 
understanding  of  what  they  themselves  had  already 
experienced  in  their  conversion. 

His  first  prayer  is  thus  expressed :  That  he  may 
gi/ve  imto  you  the  Spirit  of  wisdom  and  revelation,  in 
the  knowledge  of  him.  By  irvev^a  ao<^La<;^  the  Spi/rit 
of  wisdom,,  is  to  be  understood  the  Floly  Spirit,  the 
author  of  wisdom,  and   not  merely  a  state  of  mind, 


*  So  Bengel,  who  explains  the  expression  thus :  Pater  gloriae,  infinitae 
illius,  quae  refulget  in  facie  Christi ;  immo  gloriae  quae  est  ipse  filius  DeL 


T2  EPHESIAIfS, 

which  consists  in  wisdom.  ^  It  is  true  the  word  spirit  is 
sometimes  used  in  periphrases  expressive  of  mental 
acts  or  states.  As  in  1  Cor.  4,  21,  "  spirit  of  meek- 
ness;" and  2  Cor.  4,  13,  "The  same  spirit  of  faith," 
i.  e.  the  same  confidence.  But  in  the  present  case  the 
former  interpretation  is  to  be  preferred.  1.  Because 
the  Holy  Spirit  is  so  constantly  recognized  as  the 
source  of  all  right  knowledge  ;  and  2.  Because  the 
analogy  of  Scripture  is  in  favour  of  this  view  of  the 
passage.  In  such  passages  as  the  following  the  word 
spirit  evidently  is  to  be  understood  of  the  Holy  Spirit. 
John  15,  9C  "  Spirit  of  truth  ;"  Kom.  8,  15,  "  Spirit 
of  adoption;"  comp.  Gal.  4,  6,  "God  sent  forth  the 
Spirit  of  his  Son  into  your  hearts,  crying,  Abba,  Fa- 
ther." 1  Thess.  1,  6,  "  Joy  of  the  Holy  Spirit."  Kom. 
16,  30,  "  Love  of  the  Spirit."  Gal.  5,  5,  "  We  by  the 
Spirit  wait,"  &c.  The  Holy  Spirit  is  the  author  of  that 
wisdom  of  which  the  apostle  speaks  so  fully  in  1  Cor. 
2,  6-10  ;  and  which  he  describes,  first  negatively  as 
not  of  this  world,  and  then  affirmatively,  as  the  hidden 
wisdom  of  God,  which  he  had  revealed,  by  the  Spirit, 
for  our  glory.  It  is  the  whole  system  of  divine  truth, 
which  constitutes  the  Gospel.  Those  who  have  this 
wisdom  are  the  wise.  There  is  a  twofold  revelation 
of  this  wisdom,  the  one  outward,  by  inspiration,  or 
through  inspired  men  ;  the  other  inward,  by  spiritual 
illumination.  Of  both  these  the  apostle  speaks  in 
1  Cor.  2,  10-16,  and  both  are  here  brought  into 
view.  Comp.  Phil.  3,  15.  By  cnroKoXvy^is^  revelation., 
therefore,  in  this  passage  is  not  to  be  understood,  the 


CHAP.  I.    VER.  17.  73 

knowledge  of  future  events,  nor  the  prophetic  gift,  nor 
inspiration.  It  is  something  which  all  believers  need 
and  for  which  they  should  pray.  It  is  that  manifesta- 
tion of  the  nature  or  excellence  of  the  things  of  God, 
which  the  Spirit  makes  to  all  who  are  s])iritually  en- 
lightened, and  of  which  our  Saviour  spoke,  when  he 
said  in  reference  to  believers,  They  shall  all  be  taught 
of  God. 

In  the  knowledge  of  Mm.  The  pronoun  Mm  refers 
not  to  Christ,  but  to  God  the  immediate  subject  in  this 
context.  The  word  i7riyvci)(n<i  here  rendered  know- 
ledge means  accurate  and  certain,  and  c  ^  e.cially,  ex- 
perimental knowledge ;  as  in  Rom.  3,  20,  "  By  the 
law  is  the  knowledge  (the  conviction)  of  sin."  Eph.  4, 
13.  Phil.  1,  9.  1  Tim.  2,  4.  The  word  expresses  ade- 
quate and  proper  knowledge,  the  precise  nature  of 
which  depends  on  the  object  known.  The  phrase  is 
iu  eTTtyvcoa-eL,  which  some  render  as  though  ek  with 
the  accusative  were  used — unto  knowledge,  i.  e.  so  as 
to  know.  Others  connect  these  words  with  those 
which  precede,  and  translate,  '  wisdom  in  knowledge,' 
i.  e.  wisdom  consisting  in  knowledge.  Others  again 
connect  them  with  the  following  clause,  '  Through 
knowledge  your  eyes  being  enlightened.'  The  simplest 
method  is  to  refer  them  to  what  precedes.  '  May  give 
you  wisdom  together  with  the  knowledge  of  himself.' 
Comp.  V.  8,  and  Phil.  1,  9,  "  That  your  love  may 
abound  in,  i.  e.  together  with,  knowledge."  The  apos- 
tle's i^rayer  is  for  the  Holy  Spirit  to  dwell  in  them,  as 
the  author  of  divine  wisdom,  and  as  the  revealer  of  the 


74  EPHESIAKS, 

things  of  God,  wliicli  insight  into  the  things  of  the 
Spirit,  is  connected  with  that  knowledge  of  God  in 
which  eternal  life  essentially  consists. 

Y.  18.  The  eyes  of  your  understanding  heing  en- 
lightened. Instead  of  SiavoLa<i  understanding,  the  great 
majority  of  ancient  manuscripts  and  versions  read  Kap- 
8la<;  hea^,  which  is  no  doubt  the  true  reading.  The 
word  heart  in  Scripture  is  often  used  as  we  use  the 
word  soul,  to  designate  the  whole  spiritual  nature  in 
man.     Kom.  1,  21.     2  Cor.  4,  6. 

This  clause  irecjjcoTiafxevov'i  tou';  6(pddkixov<;  tt}?  Kap- 
S/a9  v/jicav,  may  either  be  taken  absolutely  as  our  trans- 
lators have  understood  it — or  considered  as  in  apposi- 
tion and  exj^lanatory  of  what  precedes.  '  That  he  may 
give  you  the  spirit  of  wisdom,  &c.,  eyes  enlightened, 
&c.'  Tliis  latter  mode  of  explanation  is  the  one  com- 
monly adopted.  The  effect  of  the  gift  of  the  spirit  of 
wisdom  is  this  illumination,  not  of  the  speculative  un- 
derstanding merely,  but  of  the  whole  soul.  For  light 
and  knowledge  in  Scripture  often  include  the  ideas  of 
holiness  and  happiness,  as  well  as  that  of  intellectual 
apprehension.  Comp.  such  passages  as  John  8,  12, 
"Light  of  life."  Acts  26,  18,  "To  turn  from  darkness 
to  liglit."  Eph.  5,  8,  "Ye  were  sometime  darkness, 
but  now  are  ye  light  in  the  Lord."  Believers,  there- 
fore, are  called  "childi'en  of  the  light."  Luke  16,  8. 
1  Tliess.  5,  5. 

The  residue  of  this  verse  eh  to  elhevac  vfMd<;,  kt\. 
contains  a  second  petition.  Having  prayed  that  the 
Ephesians  might  be  enlightened  in  the  knowledge  of 


CHAP.  I.    VEK.  18.  76 

God  and  of  divine  things,  the  apostle  here  prays,  as 
the  effect  of  that  illumination,  that  they  may  have  a 
proper  appreciation  of  the  inheritance  to  which  they 
have  attained. 

TTiat  ye  may  hnow  what  is  the  hope  of  his  calling^ 
i.  e.  the  hope  of  which  his  calling  is  the  source ;  or  to 
which  he  has  called  you.  The  vocation  here  spoken 
of  is  not  merely  the  external  call  of  the  Gospel,  but 
the  effectual  call  of  God  by  the  Spirit,  to  which  the 
word  K\r\<TL<i  in  the  epistles  of  Paul  always  refers.  The 
word  hope  is  by  many  here  understood  objectively  for 
the  things  hoped  for ;  as  in  Rom.  8,  24,  and  Col.  1,  5, 
"The  hope  laid  up  for  you  in  heaven."  It  is  then 
identical  with  the  inheritance  mentioned  in  the  latter 
part  of  the  verse.  This,  however,  is  a  reason  against 
that  interpretation.  There  are  two  things  which  the 
apostle  mentions  and  which  he  desires  they  may 
know.  First,  the  nature  and  value  of  the  hope  which 
they  are  now,  on  the  call  of  God,  authorized  to  indulge ; 
and  secondly,  the  glory  of  the  inheritance  in  reserve 
for  them.  It  is  better,  therefore,  to  take  the  word  in 
its  ordinary  subjective  sense.  It  is  a  great  thing  to 
know,  or  estimate  aright  the  value  of  a  well  founded 
hope  of-  salvation. 

And  what  the  riches  of  the  glory  of  his  inheritance, 
Kat  Ti9  o  TrXovTOf  t?}?  So^t;?  t?}?  KKrjpovojxias  avrov,  i.  e. 
what  is  the  abundance  and  greatness  of  the  excellence 
of  that  inheritance  of  which  God  is  the  author.  The 
apostle  labours  here,  and  still  more  in  the  following 
verses,  for  language  to  express  the  greatness  of  his  con- 


76  EPHESIANS, 

ceptions.  This  inheritance  is  not  only  divine  as  having 
God  for  its  author;  but  it  is  a  glorious  inheritance; 
and  not  simply  glorious,  but  tlie  glory  of  it  is  incon- 
ceivably great. 

In  the  saints,  iv  roh  ajioi<i.  These  words  admit  of 
different  constructions,  but  the  most  natural  is  to  refer 
them  to  the  immediately  preceding  clause,  Jlis  inher- 
itance in  the  saints ^  i.  e.  which  is  to  be  enjoyed  among 
them.  Comp.  Acts  20,  32,  and  26,  18,  "An  inher- 
itance among  them  that  are  sanctified."  Col.  1,  12, 
"Partakers  of  the  inheritance  of  the  saints  in  1  ght." 
It  was  one  part  of  the  peculiar  blessedness  of  the  Gen- 
tile Christians,  who  had  been  strangers  and  foreigners, 
that  they  were  become  fellow-citizens  of  the  saints. 
It  was  therefore  an  exaltation  of  the  inheritance,  now 
set  before  them,  to  call  it  the  inheritance  prepared  for 
the  saints,  or  peculiar  people  of  God. 

Y.  19.  And  what  is  the  exceeding  greatness  of  his 
power  to  US-ward  who  helieve.  This  is  the  third  pe- 
tition in  the  apostle's  prayer.  He  prays  that  his  read- 
ers may  have  right  apprehensions  of  the  greatness  of 
the  change  which  they  had  experienced.  It  was  no 
mere  moral  reformation  effected  by  rational  considera- 
tions ;  nor  was  it  a  self-wrought  change,  but  one  due  to 
the  almighty  power  of  God.  Grotius  indeed,  and  com- 
mentators of  that  class,  understand  the  passage  to  refer 
to  the  exertion  of  the  power  of  God  in  the  future  resur- 
rection and  salvation  of  believers.  But  1.  It  evidently 
refers  to  the  past  and  not  to  the  future.  It  is  some- 
thing which  believers,  as  believers,  had  already  expe- 


CHAP,  I.    VEK.  19.  77 

riencecl  that  he  wished  them  to  understand.  2.  Tlie 
apostle  never  compares  the  salvation  of  believers  with 
the  resurrection  of  Christ,  whereas  the  analogy  between 
his  natural  resurrection  and  the  spiritual  resurrection 
of  his  people,  is  one  to  which  he  often  refers.  3.  Tliis 
is  the  analogy  which  he  insists  upon  in  this  immediate 
connection.  As  God  raised  Christ  from  the  dead  and 
set  him  at  his  own  right  hand  in  heavenly  places ;  so 
you,  that  were  dead  in  sins,  hath  he  quickened  and 
raised  you  up  together  in  him,  Tliis  analogy  is  the 
very  thing  he  would  have  them  understand.  They  had 
undergone  a  great  change ;  they  had  been  brought  to 
life ;  they  had  been  raised  from  the  dead  by  the  same 
almighty  power  which  wrought  in  Christ.  Tliere  was 
as  great  a  difference  between  their  present  and  their 
former  condition,  as  between  Christ  in  the  tomb  and 
Christ  at  the  right  hand  of  God.  This  was  something 
which  they  ought  to  know.  4,  Tlie  parallel  passage 
in  Col.  2,  12,  seems  decisive  of  this  interpretation. 
"Buried  with  him  in  baptism,  wherein  also  ye  are 
risen  with  him  through  faith  of  the  operation  of  God, 
who  raised  him  from  the  dead.  And  you,  being  dead 
in  your  sins  and  the  uncircumcision  of  your  flesh,  hath 
he  quickened  together  with  him,  having  forgiven  you 
all  trespasses."  In  this  passage  it  cannot  be  doubted 
that  the  apostle  compares  the  spiritual  resurrection  of 
believers  with  the  resuri'ection  of  Christ,  and  refers 
both  events  to  the  operation  of  God,  or  to  the  divine 
power.  Such  also  is  doubtless  the  meaning  of  the  pas- 
sage before  us;  and  in  this  interpretation  there  has 


78  EPHESIANS, 

been  a  remarkable  coincidence  of  judgment  among 
commentators.  Chrysostom  says :  "The  conversion  of 
souls  is  more  wonderful  than  the  resurrection  of  the 
dead."  Oecumenius  remarks  on  this  passage:  "To 
raise  us  from  spiritual  death  is  an  exercise  of  the  same 
power  that  raised  Christ  from  natural  death."  Calvin 
says,  "Some  (i.  e.  Stulti  homines)  regard  the  language 
of  the  apostle  in  this  passage  as  frigid  hyperbole,  but 
those  who  are  properly  exercised  find  nothing  here 
beyond  the  truth."  He  adds:  "Lest  believers  should 
be  cast  down  under  a  sense  of  their  unworthiness,  the 
apostle  recalls  them  to  a  consideration  of  the  power  of 
God;  as  though  he  had  said,  their  regeneration  is  a 
work  of  God,  and  no  common  work,  but  one  in  which 
his  almighty  power  is  wonderfully  displayed."  Luther, 
in  reference  to  the  parallel  passage  in  Colossians,  uses 
the  following  language:  "Faith  is  no  such  easy  matter 
as  our  opposers  imagine,  when  they  say,  'Believe,  Be- 
lieve, how  easy  is  it  to  believe.'  Neither  is  it  a  mere 
human  work,  which  I  can  perform  for  myself,  but  it  is 
a  divine  power  in  the  heart,  by  which  we  are  new 
born,  and  whereby  we  are  able  to  overcome  the  mighty 
power  of  the  Devil  and  of  death ;  as  Paul  says  to  the 
Colossians,  '  In  whom  ye  are  raised  up  again  through 
the  faith  which  God  works.' " 

It  is  then  a  great  truth  which  the  apostle  here 
teaches.  He  prays  that  his  readers  may  properly  un- 
derstand Tt  TO  virep^dWov  fMeyeOot;  t?}?  Bvvdfie(o<;  avrov. 
The  conversion  of  the  soul  is  not  a  small  matter ;  nor 
is  it  a  work  effected  by  any  human  power.     It  is  a  re- 


CHAP.  I.    VER.  19,  79 

surrection  due  to  the  exceeding  greatness  of  the  power 
of  God. 

Acco7'ding  to  the  working  of  Ms  mighty  power, 
Kara  Trjv  ivipjeiav  tov  Kpdrov<;  Trjs  la-)(yo<;  avTov.  The 
original  here  offers  a  remarkable  accumulation  of 
words. — •'  According  to  the  energy  of  the  might  of  his 
power.'  'Ia-'^v<i,  Kpdro<;,  ivipjeia ;  JRohur,  jPotentia, 
Efficaxiia.  The  first  is  inherent  strength ;  the  second 
power;  the  third  the  exercise  or  efficiency  of  that 
strength.  •*  Or,  as  Calvin  says^'The  first  is  the  root,  the 
second  the  tree,  the  third  the  fruit.  Whatever  be  the 
precise  distinction  in  the  signification  of  the  words, 
their  accumulation  expresses  the  highest  form  of  power. 
It  was  nothing  short  of  the  omnipotence  of  God  to  which 
the  effect  here  spoken  of  is  due.**  No  created  power 
can  raise  the  dead,  or  quicken  those  dead  in  trespasses 
and  sins. 

The  connection  of  this  clause  is  somewhat  doubtful. 
It  may  be  referred  to  the  words  exceeding  greatness  of 
his  power,  i.  e.  Kara  ivipyetav  may  be  referred  to  to  virep- 
(BaXKov  fieyedo?,  kt\.  The  sense  would  then  be — 'That 
ye  may  know  the  exceeding  greatness  of  his  power,  to 
US-ward  that  believe,  which  was,  according  to,  or  like, 
the  working  of  his  mighty  power  which  wrought  in 
Christ.'  Or,  TTKnevovra'i  Kara  ivepyetav  may  be  con- 
nected, 'Who  believe  in  virtue  of  the  working  of  his 
mighty  power.'  In  the  one  case  this  clause  is  a  mere 
illustration  or  amplification  of  the  idea  of  the  divine 
power  of  which  believers  are  the  subject.  In  the  other, 
it  expresses  more  definitely  the  reason  why  the  power 


80  EPHESIANS, 

wliich  they  had  experienced  was  to  be  considered  so 
great,  viz.,  because  their  faith  was  due  to  the  same  en- 
ergy that  raised  Christ  from  the  dead.  In  either  case 
the  doctrinal  import  of  the  passage  is  the  same.  The 
considerations  in  favour  of  the  latter  mode  of  construc- 
tion are :  1.  The  position  of  the  clauses.  According  to 
this  interpretation  they  are  taken  just  as  they  stand. 
'TJs  who  believe  in  virtue  of  {Kara)  the  working,  &c.' 
2.  Tlie  frequency  with  which  the  apostle  uses  the  pre- 
position Kara  in  the  sense  thus  given  to  it.  In  ch.  3, 
7,  he  says,  'his  conversion  and  vocation  were  (KaTo.)  in 
virtue  of  the  working  of  God's  power.'  See  also  3,  20. 
1  Cor.  12,  8.  Pliil.  3,  21.  Christ  will  fashion  our 
bodies  {Kara)  'in  virtue  of  the  energy  whereby  he  is 
able  to  subdue  all  things  unto  himself.'  Col.  1,  29.  2 
Thess.  2,  9.  To  say,  therefore,  '  we  believe  in  virtue 
of,  &c.,'  is  in  accordance  with  a  usage  familiar  to  this 
apostle.  3.  The  parallel  passage  in  Col.  2,  12,  ex- 
presses the  same  idea.  There  the  phrase  is  Triari^i  tt}? 
ivepyela'i,  faith  of  the  operation  of  God,  i.  e.  which  he 
operates;  here  it  is  iria-TKi  Kara  r-qv  evep<yeLav,  faith  in 
vi/rtue  of  the  operation.  The  analogy  between  the  ex- 
pressions is  so  striking,  that  the  one  explains  and  au- 
thenticates the  other. 

The  prayer  recorded  in  these  verses  is  a  very  com- 
prehensive one.  In  praying  that  the  Ephesians  might 
be  enlightened  with  spiritual  apprehensions  of  the 
truth,  the  apostle  prays  for  their  sanctification.  In 
praying  that  they  might  have  just  conceptions  of  the 
inheritance  to  which  they  were  called,  he  prayed  that 


CHAP.  I.    VER.  20.  Sf 

they  miglit  be  elevated  above  the  world.  And  in  pray*- 
ing  that  they  might  know  the  exceeding  greatness  of 
the  power  exercised  in  their  conversion,  he  prayed  that 
they  might  be  at  once  humble  and  confident;  humble, 
in  view  of  the  death  of  sin  from  which  they  had  been 
raised;  and  confident,  in  view  of  the  omnipotence  of 
that  God  who  had  begun  their  salvation. 

Y.  20.  Which  he  wrought  in  Christ  when  he  raised 
him  from  the  dead,  rjv  ivijpyrjo-ev,  kt\.  There  are  two 
things  evidently  intended  in  these  words.  First,  that 
the  powder  which  raises  the  believer  from  spiritual 
death,  is  the  same  as  that  which  raised  Christ  from  the 
grave.  And  secondly,  that  there  is  a  striking  analogy 
between  these  events  and  an  intimate  connection  be- 
tween them.  The  one  was  not  only  the  symbol,  but 
the  pledge  and  procuring  cause  of  the  other.  The  re- 
surrection of  Christ  is  both  the  type  and  the  cause  of 
the  spiritual  resurrection  of  his  people,  as  well  of  their 
future  rising  from  the  grave  in  his  glorious  likeness.*^ 
On  this  analogy  and  connection  the  apostle  speaks  at 
large  in  Rom.  6,  1-10,  and  also  in  the  following  chap- 
ters of  this  epistle.  As  often  therefore  as  the  believer  ' 
contemplates  Christ  as  risen  and  seated  at  the  right 
hand  of  God,  he  has  at  once  an  illustration  of  the 
change  which  has  been  effected  in  his  own  spiritual 
state,  and  a  pledge  that  the  work  commenced  in  regen- 
eration shall  be  consummated  in  glory. 

And  caused  him  to  sit  at  his  own  right  hand  in  the 
heaA)enly  places.  Kings  place  at  their  right  hand  those 
whom  they  design  to  honour,  or  whom  they  associate 

6 


n 


82  EPHESIANS, 

with  themselves  in  dominion.  'No  creature  can  be  thus 
associated  in  honour  and  authority  with  God,  and  there- 
fore to  none  of  the  angels  hath  he  ever  said :  Sit  thou 
**  at  my  right  hand.  Heb.  1,  13.  That  divine  honour 
and  authority  are  expressed  by  sitting  at  the  right  hand 
of  God,  is  further  evident  from  those  passages  which 
speak  of  the  extent  of  that  dominion  and  of  the  nature 
of  that  honour  to  which  the  exalted  Redeemer  is  en- 
>'  titled.  It  is  an  universal  dominion.  Matt.  28,  18. 
Phil.  2,  9.  1  Pet.  3,  22 ;  and  it  is  such  honour  as  is 
due  to  God  alone.     John  5,  23. 

V.  21.  The  immediate  subject  of  discourse  in  this 
chapter  is  the  blessings  of  redemption  conferred  on  be- 
lievers. The  resurrection  and  exaltation  of  Clirist  arc 
introduced  incidentally  by  way  of  illustration.  The 
apostle  dwells  for  a  moment  on  the  nature  of  this  ex- 
altation, and  on  the  relation  of  Christ,  at  the  right  hand 
of  God,  to  his  church,  and  then,  at  the  beginning  of 
the  following  chapter,  reverts  to  his  main  toj)ic. 

The  subject  of  the  exaltation  here  spoken  of  is  not 
the  Logos,  but  Christ;  the  Tlieanthropos,  or  God-man. 
Tlie  possession  of  divine  perfections  was  the  necessary 
condition  of  this  exaltation  because,  as  just  remarked, 
the  nature  and  extent  of  the  dominion  granted  to  him, 
demand  such  perfections.  It  is  a  dominion  not  only 
absolutely  universal,  but  it  extends  over  the  heart  and 
conscience,  and  requires  the  obedience  not  only  of  the 
outward  conduct  but  of  the  inward  life,  which  is  due 
to  God  alone.  "We  therefore  find  the  divine  nature  of 
Christ  presented  in  the  Scriptures  as  the  reason  of  his 


CHAP.  I.   VER.  21.  83 

being  invested  with  this  peculiar  dominion.  Tims  in 
the  second  Psalm,  it  is  said,  "Tliou  art  my  Son;  ask  of 
me,  I  will  give  thee  the  heathen  for  thine  inheritance, 
&c."  That  is,  because  thou  art  my  son,  ask  and  I  will 
give  thee  this  dominion.  And  in  the  first  chapter  of  the 
epistle  to  the  Hebrews,  it  is  said,  The  Son,  being  the 
brightness  of  the  Father's  glory,  and  the  express  image 
of  his  person,  and  upholding  a.,  things  by  the  word  of 
his  power,  is  set  down  at  the  right  hand  of  the  majesty 
on  high.  Tliat  is,  because  he  is  of  the  same  nature 
with  the  Father  and  possesses  the  same  almighty  power, 
he  is  associated  with  him  in  his  dominion.  While  the 
divine  nature  of  Christ  is  the  necessary  condition  of 
his  exaltation,  his  mediatorial  work  is  the  immediate 
ground  of  the  Theanthropos,  God  manifested  in  the 
flesh,  being  invested  with  this  universal  dominion. 
This  is  expressly  asserted,  as  in  Phil.  2,  9.  Though 
equal  with  God,  he  humbled  himself  to  become  obedi- 
ent unto  death,  wherefore  also  God  hath  highly  exalted 
him. 

In  illustration  of  the  exaltation  of  Christ  mentioned 
in  V.  20,  the  apostle  here  says,  He  is  seated  v-rrep  avw, 
up  ohove^  high  above  all  principalit/y,  am^d  power ^  and 
mighty  and  dominion.  That  these  terms  refer  to  angels 
is  plain  from  the  context,  and  from  such  passages  as 
Rom.  8,  38.  Col.  1,  16.  Eph.  3,  10.  6,  12.  Where 
angels  are  either  expressly  named,  or  the  powers  spoken 
of  are  said  to  be  in  heaven,  or  they  are  opposed  to 
"flesh  and  blood,"  i.  e.  man,  as  a  different  order  of 
beings.     Tlie  origin  of  the  application  of  these  terms 


84  EPHESIANS, 

to  angels  cannot  be  historically  traced.  The  names 
themselves  suggest  the  reason  of  their  use.  Angels  are 
called  principalities,  powers  and  dominions,  either  be- 
cause of  their  exalted  nature ;  or  because  through  them 
God  exercises  his  power  and  dominion ;  or  because  of 
their  relation  to  each  other.  It  is  possible  indeed  that 
Paul  had  a  polemic  object  in  the  use  of  these  terms. 
This  epistle  and  especially  that  to  the  Colossians,  con- 
tain many  intimations  that  the  emanation  theory,  which 
afterwards  assumed  the  form  of  Gnosticism,  had  already 
made  its  appearance  in  Asia  Minor.  And  as  the  advo- 
cates of  that  theory  used  these  terms  to  designate  the 
different  effluxes  from  the  central  Being,  Paul  may 
have  borrowed  their  phraseology  in  order  to  refute 
their  doctrine.  Be  this  as  it  may,  the  obvious  meaning 
of  the  passage  is  that  Christ  is  exalted  above  all  created 
beings. 

And  every  name,  i.  e.,  as  the  connection  shows,  every 
name  of  excellence  or  honour,  that  is  named.  That  is, 
above  every  creature  bearing  such  name  as  prince, 
potentate,  ruler,  or  whatever  other  title  there  may  be. 

I^ot  only  in  this  world,  hut  also  im,  that  which  is  to 
come^iv  rm  alwvi  tovtg>,  dWa  koX  iv  rS  ij,€XX,ovti.  That 
is,  not  only  in  this  age,  but  in  the  age  to  come.  Tlie 
words  may  have  the  general  sense  of,  here  or  hereafter  ^ 
as  in  Matt.  12,  32.  According  to  Jewish  usage,  they  de- 
signate the  period  before  and  the  period  after  the  advent 
of  the  Messiah.  To  this,  however,  there  is  no  refer- 
ence in  the  context.  As  in  Matthew  these  words  are 
used  to  express  in  the  strongest  terms  that  the  sin 


CHAP.  I.   VEK.  22.  86 

against  the  Holy  Ghost  can  never  be  forgiven ;  so  here 
they  are  intended  to  add  universality  to  the  preceding 
negation.  There  is  no  name  here  or  hereafter,  in  this 
world  or  in  the  next,  over  which  Christ  is  not  highly 
exalted. 

V.  22.  And  hath  put  all  things  under  his  feet. 
Christ  is  not  only  exalted  above  all  creatures,  but  he 
has  dominion  over  them ;  all  are  placed  in  absolute 
subjection  to  him.  They  are  under  his  feet.  This  pas- 
sage is  a  quotation  from  Ps.  8,  Y.  It  is  applied  to  Christ 
by  this  same  apostle  in  1  Cor.  15,  27,  and  Heb.  2,  8. 
In  both  of  these  passages  the  word  all  is  pressed  to  the 
full  extent  of  its  meaning.  It  is  made  to  include  all 
creatures,  all  capable  of  subjection;  all  beings  save 
God  alone,  are  made  subject  to  man  in  the  person  of 
Jesus  Christ,  the  Lord  of  lords,  and  King  of  kings. 

There  are  two  principles  on  which  the  applica- 
tion of  this  passage  of  Ps.  8  to  Christ  may  be  ex- 
plained. The  one  is  that  the  Psalm  is  a  prophetic  ex- 
hibition of  the  goodness  of  God  to  Christ,  and  of  the 
dominion  to  be  given  to  him.  There  is  nothing,  how- 
ever, in  the  contents  of  the  Psalm  to  favour  the  as- 
sumption of  its  having  special  reference  to  the  Messiah. 
The  other  principle  admits  the  reference  of  the  Psalm 
to  men  generally,  but  assumes  its  full  meaning  to  be 
what  the  apostle  here  declares  it  to  be,  viz.,  that  the 
dominion  which  belongs  to  man  is  nothing  less  than 
universal.  But  this  dominion  is  realized  only  in  the 
Man  Christ  Jesus,  and  in  those  who  are  associated  with 
him  in  his  kingdom.     This  latter  mode  of  explanation 


86  EPHESIAJfS, 

satisfies  all  the  exigencies  both  of  the  original  Psalm 
and  of  the  passages  where  it  is  quoted  in  the  New 
Testament. 
A.  And  gave  Imn  to  he  head  over  all  things  to  the 

churchy  KoX  avrov  eScoKe  K€(paXr]v  virep  irdvra  rfj  eKKkr}- 
crla.  This  may  mean  either,  he  gave  him  to  the  church 
*t  as  her  head ;  or,  he  constituted  him  head  for  the 
church.  The  former  is  more  consistent  with  the  mean- 
ing of  the  verb  BiScofjbi.  It  may,  however,  also  signify 
to  constitute ;  see  4,  11,  and  compare  1  Cor.  12,  28. 
In  either  case,  Christ  is  declared  to  be  head  not  of  the 
universe,  but  of  the  church.  This  being  admitted, 
vTrep  iravra  may  be  taken  in  immediate  connection 
with  K€<j}d\7]v,  head  over  all,  i.  e.  supreme  head.  This 
does  not  mean  head  over  all  the  members  of  the  church, 
as  the  Vulgate  translates :  caput  super  omnem  eccle- 
siaTTh  j  for  iravra  and  iKKkrjcria  are  not  grammatically 
connected ;  but  simply  supreme  head.  Or  we  may 
adopt  the  interpretation  of  Chrysostom  :  rov  ovra  virep 
irdvra  ra  opoofieva  koI  to,  voovfieva  Xpiarov^  "  Him, 
who  is  over  all  things  visible  and  invisible,  he  gave  to 
the  church  as  her  head."  This  gives  a  good  sense,  but 
supposes  an  unnatural  trajection  of  the  words.  Luther 
also  transposes  the  words :  Und  hat  ihn  gesetzt  zum 
Haupt  der  Gemeinde  iiber  alles.  So  does  De  "Wette  : 
Und  ihn  gesetzet  iiber  alles  zum  Haupte  der  Gemeinde, 
And  placed  him  over  all  as  head  of  the  church.  In  all 
these  interpretations  the  main  idea  is  retained ;  viz. 
that  Christ  is  the  head  of  the  church.  As  in  Col.  2, 10, 
it  is  said  Christ  is  i?  Ke<paXr}  Trdarj'i  dp'xf]^  kuI  e^ovaia^, 


-  CHAP.  I.    VEK,  23.  87 

the  Jiead  of  all  prinGipality  and  power,  in  the  sense  of 
supreme  ruler ;  and  as  here  in  the  immediately  pre- 
ceding context  he  is  said  to  be  exalted  over  all  princi- 
pality and  power,  and  in  the  following  context  he  is 
said  to  be  the  head  of  the  church,  which  is  his  body, 
the  two  ideas  may  be  here  combined.  '  Him  he  gave 
as  head  over  all  things,  as  head  to  his  chm-ch.' — 'This  is 
Meyer's  interpretation-  He,  the  exalted  Saviour,  the 
incarnate  Son  of  God,  seated  as  head  of  the  universe, 
is  made  head  of  his  church.  This  view  of  the  passage 
has  the  advantage  of  giving  Trdvra  the  same  reference 
here  that  it  has  in  the  preceding  verse.  All  thmgs 
are  placed  under  his  feet,  and  he  head  over  all  things, 
is  head  of  the  church. 

The  sense  in  which  Christ  is  the  head  of  the  church, 
is  that  he  is  the  source  of  its  life,  its  supreme  ruler, 
ever  present  with  it,  sympathizing  with  it,  and  loving 
it  as  a  man  loves  his  own  flesh.  See  4, 15. 16.  5, 23.  29. 
E.om.  12,  5.  1  Cor.  12,  27.  Intimate  union,  depend- 
ence, and  community  of  life,  are  the  main  ideas  ex- 
pressed by  this  figure. 

V.  23.  Which  is  his  hody.  This  is  the  radical,  or 
formative  idea  of  the  church.  From  this  idea  are  to 
be  developed  its  nature,  its  attributes,  and  its  preroga- 
tives. It  is  the  indwelling  of  the  Spirit  of  Christ,  that 
constitutes  the  church  his  body.  And,  therefore,  those 
only  in  whom  the  Spirit  dwells  are  constituent  mem- 
bers of  the  true  church.  But  the  Spirit  does  not  dwell 
in  church  officers,  nor  especially  in  prelates,  as  such ; 
nor  in  the  baptized,  as  such  ;  nor  in  the  mere  external 


88  EPHESIAN8, 

professors  of  the  true  religion ;  but  in  true  believers, 
who  therefore  constitute  that  church  which  is  the  body 
of  Christ,  and  to  which  its  attributes  and  prerogatives 
belong. 

The  main  question  which  this  verse  presents  for 
consideration  is  :  In  what  sense  is  the  church  the  ful- 
ness of  Christ  ?  There  are,  however,  two  other  points 
which  must  be  previously  determined.  In  the  first 
place,  it  is  the  church,  and  not  Christ  to  whom  the 
word  fulness  here  refers.  Some  commentators  adopt 
the  following  interpretation  of  the  passage  :  '  Christ, 
the  supreme  head  to  the  church  (which  is  his  body), 
the  fulness,  i.  e.  Christ  is  the  fulness,  of  him  that  filleth 
all  in  all.'  But  1.  This  interpretation  violates  the 
grammatical  construction  of  the  passage.  2.  It  rends 
the  clauses  very  unnaturally  asunder.  3.  It  assumes 
that  the  last  clause  of  the  verse,  viz.  '  who  fills  all  in 
all,'  refers  to  God,  whereas  it  refers  to  Christ.  4.  The 
sense  thus  obtained  is  unscriptural.  The  fulness  of  the 
Godhead  is  said  to  be  in  Christ ;  but  Christ  is  never 
said  to  be  the  fulness  of  God. 

In  the  second  place,  the  church  is  here  declared  to 
be  the  fulness  of  Christ,  and  not  the  fulness  of  God. — 
Some  commentators  understand  the  passage  thus  : 
'  The  church,  which  is  the  body  of  Christ,  is  the  fulness 
of  him  who  fills  all  in  all,  i.  e.  of  God.'  But  to  this  it 
is  objected,  1.  Tliat  the  construction  of  the  passage 
requires  that  the  last  clause  in  the  verse  be  referred  to 
Christ ;  and  2.  This  interpretation  supposes  the  word 
ifkrjpwfia  fulness^  to  mean  multitude.     '  The  multitude 


CHAP.  I.   VER.  23.  89 

belonging  to  liini  who  fills  all  in  all.'  But  tliis  is  a 
signification  wliicli  the  word  never  has  in  itself,  but 
only  in  virtue  of  the  word  with  which  it  is  at  times 
connected.  The  expression  irkrjpwjxa  Tf]<i  TroXeo)?  may 
be  freely  rendered,  the  miiltitude  of  the  city,  because 
that  which  fills  a  city  is  a  multitude.  But  this  does 
not  prove  that  the  word  TrXrjpcofxa  itself  signifies  a  mul- 
titude. There  is  no  good  reason  then  for  departing 
from  the  ordinary  interpretation,  according  to  which, 
the  church  is  declared  to  be  the  fulness  of  Christ. 

There  are  two  opinions  as  to  the  meaning  of  this 
phrase,  between  which  commentators  are  principally 
divided.  First,  the  church  may  be  called  the  fulness 
of  Christ,  because  it  is  filled  by  him.  As  the  body  is 
filled,  or  pervaded  by  the  soul,  so  the  church  is  filled 
by  the  Spirit  of  Christ.  Or,  as  God  of  old  dwelt  in  the 
temple,  and  filled  it  with  his  glory,  so  Christ  now 
dwells  in  his  church  and  fills  it  with  his  presence.  The 
sense  is  then  good  and  scriptural.  '  Tlie  church  is  filled 
by  him,  who  fills  all  in  all.'  Or  secondly,  the  church 
is  the  fulness  of  Christ,  because  it  fills  him,  i.  e.  com- 
pletes his  mystical  person.  He  is  the  head,  the  church 
is  the  body.  It  is  the  comj)lement,  or  that  which  com- 
pletes, or  renders  whole.  As  both  these  interpretations 
give  a  sense  that  is  scriptural  and  consistent  with  the 
context,  the  choice  between  them  must  be  decided 
principally  by  the  New  Testament  nsage  of  the  word 
irX^pcofia.  The  former  interpretation  supposes  the  word 
to  have  a  passive  signification' — that  which  is  jilled. 
But  in  every  other  case  in  which  it  occurs  in  the  New 


90  EPHESIANS, 

Testament,  it  is  used  actively — that  which  does  fill. 
Matt.  9,  16,  The  piece  put  into  an  old  garment  is 
called  its  fulness,  i.  e.  '  tliat  which  is  put  in  to  fill  it 
up,'  Mark  6,  43,  The  fragments  which  filled  the  bas- 
kets, are  called  their  fulness.  John  1,  16,  '  Of  his  ful- 
ness,' means  the  plenitude  of  grace  and  truth  that  is 
in  him.  Gal.  4,  4,  The  fulness  of  the  time,  is  that 
which  renders  full  the  specified  time.  Col.  2,  9,  The 
fulness  of  the  Godhead,  is  all  that  is  in  the  Godhead. 
Eph.  3,  19,  Tlie  fulness  of  God,  is  that  of  which  God  is 
full — the  plenitude  of  divine  perfections.  1  Cor.  10,  26, 
The  fulness  of  the  earth,  is  that  which  fills  the  earth. 
The  common  usage  of  the  word  in  tlie  New  Testament 
is  therefore  clearly  in  favour  of  its  being  taken  in  an  ac- 
tive sense  here.  The  church  is  the  fulness  of  Christ — 
in  that  it  is  the  complement  of  his  mystic  person.  He 
is  the  head,  the  church  is  his  body. 

In  favour  of  the  other  interpretation  it  may  be 
urged, — 1.  That  TrXrjpwiJia  has  in  the  Classics,  in  Philo, 
in  the  writings  of  the  Gnostics,  at  times,  a  passive 
sense.  2.  The  meaning  thus  afibrded  is  preferable. 
It  is  a  more  scriptural  and  more  intelligible  statement, 
to  say  that  Christ  fills  his  church,  as  the  soul  pervades 
the  body — or  as  the  glory  of  the  Lord  filled  the  tem- 
ple, than  to  say  that  the  church  in  any  sense  fills  Christ. 
3.  UXrjpcofia  must  be  taken  in  a  sense  which  suits  the 
participle  TrXrjpovjxevov  ;  '  the  church  is  filled  by  him 
who  fills  all  things.'  The  second  and  third  of  these 
reasons  are  so  strong  as  to  give  this  interpretation  the 
preference  in  the  minds  of  those  to  whom  the  itsus 


CHAP.  I.    VEB.  23.  91 

loquendi  of  the  New  Testament  is  not  an  insuperable 
objection. 

That  jilleih  all  in  all,  rod  to,  nrdvra  iv  fraai,  ttXt]- 
povfjbivov.  This  clause,  as  before  remarked,  refers  to 
Christ,  as  the  construction  obviously  demands.  The 
participle  irXijpovfievov  is  by  almost  all  commentators 
assumed  to  have  in  this  case  an  active  signification. 
This  assumption  is  justified  by  the  exigency  of  the 
place,  and  by  the  fact  that  in  common  Greek  the  pas- 
sive forms  of  this  verb  are  at  times  used  in  an  active 
sense.  That  there  is  no  such  case  in  the  ISTew  Testa- 
ment, is  not  therefore  a  sufficient  reason  for  departing 
from  the  ordinary  interpretation. 

The  expression,  ra  iravra  iv  irdai,  all  in  all,  or,  all 
with  all,  does  not  mean  all  the  church  in  all  its  mem- 
bers, or  with  all  grace,  but  the  universe  in  all  its  parts. 
Tliere  is  nothing  in  the  context  to  restrict  or  limit  ra 
irdvTa.  The  words  must  have  the  latitude  here  which 
belongs  to  them  in  the  preceding  verses.  The  analogy 
of  Scripture  is  in  favour  of  this  interpretation.  God's 
relation  to  the  world,  or  totality  of  things  external  to 
himself,  is  elsewhere  expressed  in  the  same  terms. 
Jer.  23,  24,  "  Do  not  I  fill  heaven  and  earth  ?  saith 
the  Lord."  Comp.  1  Kings  8,  27.  Ps.  139,  Y.  In  the 
I^ew  Testament  Christ  is  set  forth  as  creating,  sustain- 
ing, and  pervading  the  universe.  Col.  1,  16.  17.  Heb. 
1,  3.  Eph.  4,  10.  This,  therefore,  determines  the 
sense  in  which  he  is  here  said  to  fill  all  things.  It  is 
not  that  he  replenishes  all  his  people  with  his  grace ; 
but  that  he  fills  heaven  and  earth  with  his  presence. 


EPHESIANS, 


Tliere  is  no  place  where  he  is  not.  Tliere  is  no  crea- 
ture from  which  he  is  absent.  By  him  all  things  con- 
sist;  they  are  upheld  by  his  presence  in  them  and 
with  them.  The  union,  therefore,  which  the  church 
sustains,  and  which  is  the  source  of  its  life  and  blessed- 
ness, is  not  with  a  mere  creature,  but  with  Christ, 
God  manifested  in  the  flesh,  who  pervades  and  governs 
all  things  by  his  omnipresent  power.  The  source  of 
life,  therefore,  to  the  church  is  inexhaustible  and  im- 
mortal. 


CHAPTEK   11. 


THE  APOSTLE  CONTRASTS  THE  SPIRITUAL  STATE  OF  THE  EPHESIANS  BEFORE 
THEIR  CONVERSION,  WITH  THAT  INTO  WHICH  THEY  HAD  BEEN  INTRO- 
DUCED BY  THE  GRACE  OF  GOD,  VS.  1-10.— HE  CONTRASTS  THEIR  PRE- 
VIOUS CONDITION  AS  ALIENS,  WITH  THAT  OF  FELLOW-CITIZENS  OF  THB 
SAINTS   AND   MEMBERS    OF   THE    FAMLY    OF    GOD,    VS.   11-22, 


SECTION  I.— Vs.  1-10. 

1.  And  you  hath  he  quicTcened^  who  were  dead  in  trespasses 

2.  and  sins ;  wherein  in  time  past  ye  walked  according  to  the 
course  of  this  world,  according  to  the  prince  of  the  power 
of  the  air,  the  spirit  that  now  worketh  in  the  children  of  dis- 

3.  obedience  :  among  whom  also  we  all  had  our  conversation  in 
times  past  in  the  lusts  of  our  flesh,  fulfilling  the  desires  of  the 
flesh  and  of  the  mind ;  and  were  by  nature  the  children  of 

4.  wrath,  even  as  others.    But  God,  who  is  rich  in  mercy,  for 

5.  his  great  love  wherewith  he  loved  us,  even  when  we  were 
dead  in  sins,  hath  quickened  us  together  with  Christ,  (by  grace 

6.  ye  are  saved ;)  and  hath  raised  ms  up  together,  and  made  us 

7.  sit  together  in  heavenly  places  in  Christ  Jesus :  that  in  the 
ages  to  come  he  might  show  the  exceeding  riches  of  his  grace 

8.  in  Ms  kindness  towards  us,  through  Christ  Jesus.  For  by 
grace  are  ye  saved  through  faith  ;  and  that  not  of  yourselves : 

9.  it  is  the  gift  of  God :  not  of  works,  lest  any  man  should  boast 


94  EPHESIANS, 

10.  For  we  are  his  workmanship,  created  in  Christ  Jesus  unto 
good  works,  which  God  hath  before  ordained  that  we  should 
walk  in  them. 

ANALYSIS. 

There  are  three  principal  topics  treated  of  in  this 
Section.  First,  the  spiritual  state  of  the  Ephesians 
before  their  conversion.  Second,  the  change  which 
God  had  wrought  in  them.  Third,  the  design  for 
which  that  change  had  been  effected. 

I.  The  state  of  the  Ephesians  before  their  conver- 
sion, and  the  natural  state  of  men  universally,  is  one 
of  spiritual  death,  which  includes — 1.  A  state  of  sin. 
2.  A  state  of  subjection  to  Satan  and  to  our  own  cor- 
rupt affections.     3.  A  state  of  condemnation,  vs.  1-3. 

II.  The  change  which  they  had  experienced  was  a 
spiritual  resurrection ;  concerning  which  the  apostle 
teaches — 1.  That  God  is  its  author.  2.  That  it  is  a  work 
of  love  and  grace.  3.  That  it  was  through  Christ,  or 
in  virtue  of  union  with  him.  4.  Tliat  it  involves  great 
exaltation,  even  an  association  with  Christ  in  his  glory, 
vs.  4-6. 

III.  The  design  of  this  dispensation  is  the  manifes- 
tation through  all  coming  ages  of  the  grace  of  God.  It 
is  a  manifestation  of  grace-—!.  Because  salvation  in 
general  is  of  grace.  2.  Because  the  fact  that  the  Ephe- 
sian  Christians  believed  or  accepted  of  this  salvation 
was  due  not  to  themselves  but  to  God.  Faith  is  his 
gift.  3.  Because  good  works  are  the  fruits  not  of 
nature,  but  of  grace.    "We  are  created  unto  good  works. 


CHAP.  II.    VER.  1.  95 


COMMENTAKY. 

V.  1.  And  you  hatli  he  quickened,  who  were  dead 
in  trespasses  and  sins.  There  is  an  intimate  connection 
between  this  clause  and  the  preceding  paragraph.  In 
V.  19  of  the  first  chapter  the  apostle  prays  that  the 
Ephesians  might  duly  appreciate  the  greatness  of  that 
power  which  had  been  exercised  in  their  conversion. 
It  was  to  be  known  from  its  effects.  It  was  that  power 
which  was  exercised  in  the  resurrection  and  exaltation 
of  Christ,  and  which  had  wrought  an  analogous  change 
in  them.  The  same  power  which  quickened  Christ 
has  quickened  you.  The  conjunction  Kai  therefore  is 
not  to  be  rendered  also,  "  you  also,"  you  as  well  as 
others.  It  serves  to  connect  this  clause  with  what 
precedes.  '  God  raised  Christ  from  the  dead,  and  he 
has  given  life  to  you  dead  in  trespasses  and  sins.' 

The  grammatical  construction  of  these  words  is 
doubtful.  Some  connect  them  immediately  with  the 
last  clause  of  the  first  chapter. — '  Wlio  fills  all  in  all 
and  you  also,'  i.  e.  u/ia?  is  made  to  depend  on  ttXtj- 
povfiivov.  This,  however,  to  make  any  tolerable  sense, 
supposes  the  preceding  clause  to  have  a  meaning  which 
the  words  will  not  bear.  Others  refer  the  bes-innino; 
of  this  verse  to  the  20tli  ver.  of  the  preceding  chapter — 
or  at  least  borrow  from  that  verse  the  verb  required  to 
complete  the  sense  in  this.  '  God  raised  Christ  and  he 
has  raised  you,'  iyeipa<i  rov  Xptcrrov,  koL  u/xa?  rjyeipe. 
There  is  indeed  this  association  of  ideas,  but  the  two 
passages  are  not  grammatically  thus  related.    The  first 


96  EPHESIANS, 

seven  verses  of  this  chapter  form  one  sentence,  which 
is  so  long  and  complicated  that  the  apostle  is  forced, 
before  getting  to  the  end  of  it,  slightly  to  vary  the  con- 
sti'uction ;  a  thing  of  very  frequent  occurrence  in  his 
writings.  He  dwells  so  long  in  vs.  2,  3,  4,  on  the 
natural  state  of  the  Ephesians,  that  he  is  obliged  in  v. 
5,  to  repeat  substantially  the  beginning  of  v.  1,  in  order 
to  complete  the  sentence  there  commenced.  '  You 
dead  on  account  of  sin, — wherein  ye  walked  according 
to  the  course  of  the  world,  subject  to  Satan,  associated 
with  the  children  of  disobedience,  among  whom  we 
also  had  our  conversation,  and  were  the  children  of 
wrath  even  as  others — us,  dead  on  account  of  trespasses 
hath  God  quickened.'  This  is  the  way  the  passage 
stands.  It  is  plain,  therefore,  that  the  sentence  begun 
in  the  first  verse,  is  resumed  with  slight  variation  in  the 
fifth.  This  is  the  view  taken  by  our  translators,  who 
borrow  from  the  fifth  verse  the  verb  e^woirol'qa-e  neces- 
sary to  complete  the  sense  of  the  first. 

Paul  describes  his  readers  before  their  conversion  as 
dead.  In  Scripture  the  word  life  is  the  term  commonly 
used  to  express  a  state  of  union  with  God,  and  death  a 
state  of  alienation  from  him.  Life,  therefore,  includes 
holiness,  happiness  and  activity ;  and  death,  corruption, 
misery  and  helplessness.  All  the  higher  forms  of  life 
are  wanting  in  those  spiritually  dead ;  they  are  secluded 
from  all  the  sources  of  true  blessedness,  and  they  are 
beyond  the  reach  of  any  help  from  creatures.  They 
are  dead. 

The  English  version  renders  the  clause,  rol'i  irapor 


CHAP.  n.  VEE.  2.  97 

•jTTcofiaai  KoX  rat?  dfiapTiai<;,  '  dead  in  trespasses  and 
sins,'  But  there  is  no  preposition  in  tlie  original  text, 
and  therefore,  the  great  majority  of  commentators 
consider  the  apostle  as  assigning  the  cause,  and  not 
describing  the  nature  of  this  death,  '  Dead  on  account 
of  trespasses  and  sins.'  ''^'  The  former  of  these  words  is 
generally  considered  as  referring  to  outward  transgres- 
sions, the  latter  is  more  indefinite,  and  includes  all  sin- 
ful manifestations  of  afMapria,  i.  e.  of  sin  considered  as 
an  inherent  principle,  f 

V.  2.  Wherein  in  this  past  ye  walhed.  Their  former 
condition,  briefly  described  in  the  first  verse,  as  a  state 
of  spiritual  death,  is  in  this  and  the  verses  following 
more  particularly  characterized.  They  walked  in  sin. 
They  were  daily  conversant  witli  it,  and  devoted  to  it. 
They  were  suiTounded  by  it,  and  clothed  with  it.  They 
lived  according  to  the  course  of  this  world.  In  this  clause 
we  have  not  only  the  character  of  their  life  stated,  but 
the  governing  principle  which  controlled  their  con- 
duct. They  lived  according  to,  and  under  the  control 
of,  the  spirit  of  the  world.  Tlie  expression  tov  alojva  tov 
Koa-fjLov  does  not  elsewhere  occur,  and  is  variously  ex- 


*  Dicit  mortms  fuisse :  et  simul  exprimit  mortis  causam  ;  nempe  pec- 
cata. — CaLtVIN. 

t  "  The  word  afiapriai"  says  Hakless,  "has,  according  to  the  metony- 
mical  use  of  the  plurals  of  abstract  nouns,  a  different  sense  from  the  singu- 
lar ;  viz.  manifestations  of  sin,  undetermined  however,  whether  by  word  or 
deed  or  some  other  way.  The  assertion  of  David  Schulz  that  afiaprla  never 
expresses  a  condition,  but  always  an  act,  deserves  no  refutation,  as  such 
refutation  may  be  found  in  any  grammar." 

7 


EPnESIAJfS 


plained.  The  most  common  interpretation  assumes 
that  the  word  alcov  is  here  used  in  its  classical,  rather 
tlian  its  Jewish  sense.  It  is  referred  to  the  old  verb  aoy^ 
to  hreathe,  and  hence  means,  hreath,  mtal  pi^incijyU^  life, 
lifertime^  and  then  duration  indefinitely.  Accoi'ding 
to  the  life  of  this  worlds  therefore,  means  '  according  to 
the  ruling  principle,  or  spirit  of  the  world.'  This  is 
substantially  the  sense  expressed  in  our  version,  and  is 
much  to  be  preferred  to  any  other  interpretation.  In 
all  such  forms  of  speech  the  depravity  of  men  is  taken 
for  granted.  To  live  after  the  manner  of  men,  or  ac- 
cording to  the  spirit  of  the  world,  is  to  live  wickedly, 
which  of  course  implies  that  men  are  wicked;  that 
such  is  the  character  of  the  race  in  the  sight  of  God. 

Others,  adhering  to  the  New  Testament  sense  of  the 
awoi;,  translate  this  clause  thus :  according  to  the  age  of 
this  world,  i.  e.  in  a  way  suited  to  the  present  age  of  the 
world,  as  it  is  now,  compared  to  what  it  is  to  be  when 
Christ  comes.  Others  again  give  at'&jy  a  Gnostic  sense — 
according  to  the  Eon  of  this  world,  i.  e.  the  devil.  To 
this  Meyer  objects:  1.  That  it  is  more  than  doubtful 
whether  any  distinct  reference  to  nascent  Gnosticism 
is  to  be  found  in  this  epistle ;  and  2.  That  such  a  de- 
signation of  Satan  would  have  been  unintelligible  to  all 
classes  of  readers. 

Tliis  subjection  to  sin  is,  at  the  same  time,  a  subjec- 
tion to  Satan,  and  therefore  the  apostle  adds,  Kara  tov 
ap^ovTa  Tr)9  i^ovaia^  tov  aepo'i,  according  to  the  prince 
of  the  power  of  the  air.  In  2  Cor.  4, 4,  Satan  is  called 
the  god,  and  in  John  12,  31,  the  prince,  of  this  world. 


CHAP.  n.  VER.  2.  99 

He  is  said  to  be  tlie  prince  of  the  demons.  Matt.  9,  34. 
A  kingdom  is  ascribed  to  him,  which  is  called  the 
kingdom  of  darkness.  All  wicked  men  and  evil  spirits 
are  his  subjects,  and  are  led  captive  by  him  at  his  will. 
It  is  according  to  this  ruler  of  the  darkness  of  this 
world,  agreeably  to  his  will  and  under  his  control,  that 
the  Ephesians  lived  before  their  conversion.  Though 
there  is  perfect  unanimity  among  commentators,  that 
the  phrase  top  ap-xovra  Trj<;  i^ovala^  is  a  designation  of 
Satan,  there  is  much  difference  of  opinion  as  to  the 
precise  import  of  the  terms.  First,  the  genitive,  i^ov- 
<Tia<;,  may  be  taken  as  qualifying  the  preceding  noun — 
'  Prince  of  the  power,'  for  '  powerful  prince,'  or,  '  prince 
to  whom  power  belongs.'  Or,  secondly,  i^ovaia  may  be 
taken  metonymically  for  those  over  whom  power  is  ex- 
ercised, i.  e.  Mngdom.^  as  it  is  used  in  Col.  1,  13.  Or, 
thirdly,  it  may  designate  those  to  whom  power  belongs, 
as  in  the  preceding  ch.  v.  21.  'All  principality  and 
power '  there  means,  all  those  who  have  dominion  and 
power.  This  last  mentioned  explanation  is  the  one 
generally  preferred,  because  most  in  accordance  with 
Paul's  use  of  the  word,  and  because  the  sense  thus  ob- 
tained is  so  suited  to  the  context  and  the  analogy  of 
Scripture.  Satan  is  the  prince  of  the  powers  of  the 
air,  i.  e.  of  those  evil  spirits,  who  are  elsewhere  spoken 
of  as  subject  to  his  dominion. 

Of  the  air.  The  word  arjp  signifies  either  the  at- 
mosphere, or  darkness.  The  whole  phrase,  therefore, 
may  mean  either,  the  powers  who  dwell  in  the  air,  or 
the  powers  of  darkness.     In  favour  of  the  former  ex- 


100  KPHE8IANS, 

planation  is  the  common  meaning  of  the  word,  and  the 
imdoubted  fact  that  both  among  the  Greeks  and  Jews  it 
was  the  current  opinion  of  that  age  that  our  atmosphere 
was  the  special  abode  of  spirits.  In  favour  of  the  lat- 
ter, it  may  be  urged  that  the  Scriptures  nowhere  else 
recognize  or  sanction  the  doctrine  that  the  air  is  the 
dwelling  place  of  spirits.  That  opinion,  therefore,  in 
the  negative  sense  at  least,  is  unscriptirral,  i.  e.  has  no 
scriptural  basis,  unless  in  this  place.  And  secondly, 
the  word  cr/toro?,  darkness,  is  so  often  used  just  as  ar]p 
is  here  employed,  as  to  create  a  strong  presumption 
that  the  latter  was  meant  to  convey  the  same  meaning 
as  the  former.  Thus,  "  the  power  of  darkness,"  Luke 
22,  53 ;  "  the  rulers  of  darkness,"  Eph.  6,  12  ;  "  the 
kingdom  of  darkness,"  Col.  1, 13,  are  all  scriptural  ex- 
pressions, and  are  all  used  to  designate  the  kingdom  of 
Satan.  Thirdly,  this  signification  of  the  word  is  not 
without  the  authority  of  usage.  The  word  properly, 
especially  in  the  earlier  writers,  means  the  lower,  ob- 
scure, misty  atmosphere,  as  opposed  to  alOr]p^  the  pure 
air.  Hence  it  means  obscurity,  darkness,  whatever 
hides  from  sight. 

There  is  a  third  interpretation  of  this  phrase,  which 
retains  the  common  meaning  of  the  word,  but  makes  it 
express  the  nature  and  not  the  abode  of  the  powers 
spoken  of.  '  Of  the  earth'  may  mean  earthy ;  so  'of. 
the  air '  may  mean  aerial.  Tliese  demons  do  not  belong 
to  our  earth,  they  have  not  a  corporeal  nature ;  they 
belong  to  a  different  and  higher  order  of  beings.  They 
are  aerial  or  spiritual.     This  passage  is  thus  brought 


'-^H, 


CHAP.    n.    VEK.  2.  101 

into  accordance  with  what  is  said  in  Eph.  6,  12.  Evil 
spirits  are  there  said  to  be  '  in  heavenly  places,'  i.  e.  in 
heaven.  That  is,  they  do  not  belong  to  this  earth ;  they 
are  heavenly  in  their  nature,  as  spirits  without  the 
trammels  of  flesh  and  blood.  Such  at  least  is  one  inter- 
pretation of  Eph.  6,  12.  By  powers  of  the  air,  accord- 
ing to  this  view,  we  are  to  understand,  unearthly, 
superhuman,  incorporeal,  spiritual  beings  over  whom 
Satan  reigns.  This  interpretation  seems  to  have  been 
the  one  generally  adopted  in  the  early  church. 

TTie  sjpirit  that  now  worTi,eth  in  the  children  of  dis- 
obedience^ Tov  TTvevfxaTO'i  Tov  vvv  iv€pyovvTO<;,  kt\.  Tliis 
again  is  a  difiicult  clause.  Our  version  assumes  that 
the  word  TrvevfMaro^,  spirit,  is  in  apposition  with  the 
word  ap^ovTa,  prince.  '  The  pt'ince  of  the  power  of 
the  air,  i.  e.  the  spirit,  who  now  works  in  the  children 
of  disobedience.'  Tlie  objection  to  this  is  that  irvev- 
fiaro^  is  in  the  genitive  and  ap^xovra  in  the  accusative. 
This  interpretation  therefore  cannot  be  adopted  without 
assuming  an  unusual  grammatical  irregularity.  Others 
prefer  taking  •jrvev/jiaro'i  as  in  apposition  to  e^oucria?. 
The  sense  is  then  either  :  '  Prince  of  the  power  of  the 
air,  i.  e.  prince  of  the  spirit,  i.  e.  spirits,  who  now 
work ; '  or,  '  Prince  of  the  spirit,  which  controls  the 
children  of  disobedience.'  Tlie  former  of  these  exposi- 
tions gives  a  good  sense.  Satan  is  the  prince  of  those 
spirits  who  are  represented  in  Scripture  as  constantly 
engaged  in  leading  men  into  sin.  But  it  does  violence 
to  the  text,  as  there  is  no  other  case  where  the  singular 
TTvevfia  is  thus  used  collectively  for  the  plural.     To  the 


102  EPHESIAN8, 

latter  intei*pretatioii  it  may  be  objected  that  the  sense 
thus  obtained  is  feeble  and  obscure,  if  the  word  sjnrit 
is  made  to  mean  '  disposition  of  men  ; '  which,  to  say 
the  least,  is  a  very  vague  and  indefinite  expression,  and 
furnishes  no  proper  parallelism  to  the  preceding  clause 
"  powers  of  the  air."  But  by  sj>i7'it  may  be  meant  the 
evil  principle  which  works  in  mankind.  Compare  1 
Cor.  2,  12.  Luther  and  Calvin  both  give  the  same  in- 
terpretation that  is  adopted  by  our  translators.  Beza, 
Bengel,  and  most  of  the  moderns  make  spirit  mean  the 
spirit  of  the  world  as  opposed  to  the  Spirit  of  God. 

The  phrase  children  of  disobedience  (iv  toI^  vloh  t^9 
arreiOelm)  does  not  mean  disobedient  childi'en — for  that 
would  imply  that  those  thus  designated  were  repre- 
sented as  the  children  of  God,  or  children  of  men,  who 
were  disobedient.  The  word  children  expresses  their 
relation,  so  to  speak,  to  disobedience,  which  is  the 
source  of  their  distinctive  character.  The  word  son  is 
often  used  in  Scripture  to  express  the  idea  of  deriva- 
tion or  dependence  in  any  form.  Thus  the  '  sons  of 
famine '  are  the  famished ;  the  '  sons  of  Belial '  are  the 
worthless-;  the  'sons  of  disobedience'  are  the  disobe- 
dient. The  word  uTreideta  means,  unwillingness  to  be 
persuaded,  and  is  expressive  either  of  disobedience  in 
general,  or  of  unbelief  which  is  only  one  form  of  dis- 
obedience. In  this  case  the  general  sense  is  to  be  pre- 
ferred, for  the  persons  spoken  of  are  not  characterized 
as  unbelievers,  or  as  obstinately  rejecting  the  gospel, 
but  as  disobedient  or  wicked.  The  fact  asserted  in  this 
clause,  viz.,  that  Satan  and  evil  spirits  work  in  men, 


CHAP.  II.    VEK.  3.  103 

or  influence  their  opinions,  feelings  and  conduct,  is 
often  elsewhere  taught  in  Scripture.  Matt.  13,  38. 
John  12,  31 ;  8,  44.  Acts  26,  18.  '  2  Cor.  4,  4.  The 
fact  is  all  that  concerns  us,  we  need  not  understand 
how  they  exert  this  influence.  IVe  do  not  know  how 
the  intercourse  of  disembodied  spirits  is  conducted,  and 
therefore  cannot  tell  how  such  spirits  have  access  to 
our  minds  to  control  their  operations.  The  influence, 
whatever  it  is,  and  however  effectual  it  may  be,  does 
not  destroy  our  freedom  of  action,  any  more  than  the 
influence  of  one  man  over  his  fellows.  Still  it  is  an 
influence  greatly  to  be  di'eaded.  These  spirits  of  wick- 
edness are  represented  as  far  more  formidable  adver- 
saries than  those  who  are  clothed  in  flesh  and  blood. 
Blessed  are  those  for  whom  Christ  prays,  as  he  did  for 
Peter,  when  he  sees  them  surrounded  by  the  wiles  of 
the  devil. 

Y.  3.  Among  whom  also  we  all  had  our  conversor 
tion  in  times  past.  It  appears  not  only  from  ch.  1 :  11, 
13,  and  from  the  connection  in  this  place,  but  stiU 
more  clearly  from  v.  11  and  those  following,  in  this 
chapter,  that  by  you  in  this  whole  epistle,  the  apostle 
means  Gentiles ;  and  by  we,  when  the  pronouns  are 
contrasted  as  here,  the  Jews.  The  spiritual  condition 
of  the  Ephesians  before  their  conversion  was  not  pecu- 
liar to  them  as  Ephesians  or  as  heathen.  All  men, 
Jews  and  Gentiles,  are  by  nature  in  the  same  state. 
Whatever  difierences  of  individual  character,  what- 
ever superiority  of  one  age  or  nation  over  another  may 
exist,  these  are  but  subordinate  diversities.     There  is 


104  EPHE8IAN8, 

as  to  the  main  point,  as  this  apostle  elsewhere  teaches, 
no  difference ;  for  all  have  sinned  and  come  short  of 
the  glory  of  God.  There  is  also  no  essential  difference 
as  to  the  way  in  which  different  communities  or  indi- 
viduals manifest  the  depravity  common  to  them  all. 
There  is  very  great  difference  as  to  the  degree  and  the 
grossness  of  such  manifestations,  but  in  all  the  two 
comprehensive  forms  under  which  the  corruption  of 
our  nature  reveals  itself,  "the  desires  of  the  flesh  and 
of  the  mind,"  are  clearly  exhibited.  The  apostle 
therefore  does  not  hesitate  to  associate  his  countrymen 
with  the  Gentiles  in  this  description  of  their  moral  con- 
dition, although  the  former  were  in  many  respects  so 
superior  to  the  latter.  Nay,  he  does  not  hesitate  to  in- 
clude himself,  though  he  was  before  his  conversion  as 
'  touching  the  righteousness  which  is  of  the  law  blame- 
less.' All  men,  whatever  their  outward  conduct  may 
be,  in  their  natural  state  have  "  a  carnal  mind  "  as  op- 
posed to  "  a  spiritual  mind."  See  Kom.  8,  5-T.  They 
are  all  governed  by  the  things  which  are  seen  and  tem- 
poral, instead  of  those  which  are  not  seen  and  eternal. 
Paul  therefore  says  of  himself  and  fellow  Jews  that 
they  all  had  their  conversation  among  the  children  of 
disobedience.  Tliey  were  not  separated  from  them  as 
a  distinct  and  superior  class,  but  were  associated  with 
them,  congenial  in  character  and  life. 

Wlierein  this  congeniality  consisted  is  stated  in  the 
following  clauses.  As  the  Gentiles  so  also  the  Jews 
had  their  conversation,  i.  e.  they  lived  in  the  lusts  of 
thsfiesh.     The  word  iiriOvfila,  lust,  means  strong  de- 


CHAP.  II.    VEK.  3.  105 

sire,  whether  good  or  bad.  In  Scripture  most  com- 
monly it  is  taken  in  a  bad  sense,  and  means  inordinate 
desire  of  any  kind.  The  '  hists  of  the  Hcsh '  are  those 
irregular  desires  which  have  their  origin  in  the  flesh. 
By  the  flesh,  however,  is  not  to  be  understood  merely 
our  sensuous  nature,  but  our  whole  nature  considered 
as  corrupt.  The  scriptural  usage  of  the  word  adp^  is 
very  extensive.  It  means  the  material  flesh,  then  that 
which  is  external,  then  that  which  is  governed  by  what 
is  material,  and  in  so  far  sinful ;  then  that  which  is  sin- 
ful without  that  limitation ;  whatever  is  opposed  to  the 
Spirit,  and  in  view  of  all  these  senses  it  means  man- 
kind. See  Phil.  3,  4,  where  the  apostle  includes  under 
the  word  flesh,  his  descent  from  the  Hebrews,  his  cir- 
cumcision, and  his  legal  righteousness.  Gal.  3,  3.  5, 
19-21.  In  this  latter  passage,  envy,  hatred,  heresy,  are 
included  among  the  works  of  the  flesh,  as  well  as  revel- 
lings  and  drunkenness.  It  depends  on  the  immediate 
context  whether  the  word,  in  any  given  place,  is  to  be 
understood  of  our  whole  nature  considered  as  corrupt, 
or  only  of  the  sensuous  or  animal  part  of  that  nature. 
When  it  stands  opposed  to  what  is  divine,  it  means 
what  is  human  and  corrupt ;  when  used  in  opposition 
to  what  is  intellectual  or  spiritual  in  our  nature,  it 
means  what  is  sensuous.  In  the  present  case  it  is  to 
be  taken  in  its  wide  sense  because  there  is  nothing:  to 
limit  it,  and  because  in  the  following  clause  it  is  de- 
fined as  including  both, — "  the  desires  of  the  flesh  (in 
the  restricted  sense  of  the  word)  and  of  the  mind." 
The  word  ^e\T]iJ,aTa  rendered  desires^   means  rather 


106  EPHESIANS, 

hehestSy  commands.  Tlie  things  done  were  those  which 
the  flesh  and  the  mind  willed  to  he  done.  They  were 
the  governing  principles  to  whose  will  obedience  was 
rendered.  Atavola,  m.ind^  is  used  here  for  the  whole 
thinking  and  sentient  principle,  so  far  as  distinguished 
from  the  animal  principle.  Frequently  it  means  the 
intellect,  here  it  refers  more  to  the  affections.  Comp. 
Col.  1,  21,  "  Enemies  in  your  mind."  Lev.  19,  7, 
"  Thou  shalt  not  hate  thy  brother  in  thy  mind."  Num- 
bers 15,  39,  "  Follow  not  after  your  own  minds." 
Jews  and  Gentiles,  all  men,  therefore,  are  represented 
in  their  natural  state  as  under  the  control  of  evil.  They 
fulfil  the  commands  of  the  flesh  and  of  the  mind. 

And  were  hy  nature  the  cJdldren  of  wrath  even  as 
others^  koI  rjfiev  reKva  (j>va6c  6pyrj<i.  The  expression 
"  children  of  wrath,"  agreeably  to  a  Hebrew  idiom 
above  referred  to,  means  '  the  objects  of  wrath,'  ob- 
noxious to  punishment.  Compare  Deut.  25,  2,  '  son 
of  stripes,'  one  to  be  beaten.  1  Sam.  20,  31.  2  Sam. 
12,  5,  '  son  of  death,'  one  certainly  to  die.  Tlie  idea 
of  worthiness  is  not  included  in  the  expression,  though 
often  implied  in  the  context.  The  phrase  '  son  of 
death,'  means  one  who  is  to  die,  whether  justly  or 
unjustly.  So  '  children  of  wrath,'  means  simply  '  the 
objects  of  wrath.'  But  as  the  wrath  spoken  of  is  the 
displeasure  of  God,  of  course  the  idea  of  ill-desert  is 
necessarily  implied. 

The  word  (f)vai<;  in  signification  and  usage  corre- 
sponds very  nearly  to  our  word  nature.  When  used, 
as  in  this  case,  to  indicate  the  source  or  origin  of  any 


CHAP.  n.  VEK.  3.  107 

thing  in  the  character  or  condition,  it  always  expresses 
•what  is  natural  or  innate,  as  opposed  to  what  is  made, 
taught,  superinduced,  or  in  any  way  incidental  or  ac- 
quired. This  general  idea  is  of  course  variously  modi- 
fied by  the  nature  of  the  thing  spoken  of.  Tims  when 
the  apostle  says,  Gal.  2, 15,  ^aei?  (pvaet  ^lovSaioi,  we  hy 
nature  Jews,  he  means  Jews  by  birth,  in  opposition  to 
profession.  In  Gal.  4,  8,  it  is  said  of  the  heathen  dei- 
ties that  they  are  not  by  nature  gods,  they  are  such 
only  by  appointment,  or  in  virtue  of  the  opinions  of 
men.  In  Kom.  2,  13,  men  are  said  to  do  hy  nature  the 
things  of  the  law,  i.  e.  the  source  of  these  moral  acts  is 
to  be  sought  in  their  natural  constitution,  not  in  the 
instruction  or  example  of  others.  In  Rom.  2,  27,  un- 
circumcision  is  said  to  be  lyy  natiire,  i.  e.  natural,  not 
acquired.  This  usage  is  common  in  the  classic  writers. 
Thus  Plato,  de  Legibus,  lib.  10,  says,  '  Some  teach  that 
the  gods  are  ov  ^vaei,  dWa  rial  v6/j.oi<f,^  i.  e.  that 
they  owe  their  divinity  not  to  nature  but  to  certain 
laws.  Afterwards  he  says,  '  Some  things  are  right  by 
nature,  others  by  law.'  In  another  place,  he  says,  of 
certain  persons,  '  They  were  ^va-et  barbarians,  vofitp 
Greeks  ; '  by  birth  barbarians,  but  by  law  Greeks. 
In  these  writers  the  expressions,  '  by  nature  selfish,' 
'  by  nature  swift  to  anger,'  '  by  nature  avaricious,'  &c., 
are  of  very  frequent  occurrence.  In  all  such  cases 
the  general  sense  is  the  same.  The  thing  predicated 
is  aflirmed  to  be  natural.  It  is  referred  to  the  natural 
constitution  or  condition  as  opposed  to  what  is  acquired. 
According  to  this  uniform  usage  the  expression,  '  Wo 


108  EPHESIiLNS, 

were  by  nature  tlie  children  of  wrath,'  can  only  mean, 
'  We  were  born  in  that  condition,'  It  was  something 
natural.  We  did  not  become  the  children  of  wrath, 
but  were  already  such  as  we  were  born.*  The  sim- 
ple fact  is  asserted,  not  the  reason  of  it.  It  is  hy 
nature^  not  on  account  of  nature  that  we  are  here  de- 
clared to  be  the  children  of  wrath.  The  Scriptures  do 
indeed  teach  the  doctrine  of  inherent,  hereditary  de- 
pravity, and  that  that  depravity  is  of  the  nature  of  sin, 
and  therefore  justly  exposes  us  to  the  divine  displea- 
sure. And  this  doctrine  may  be  fairly  implied  in  the 
text,  but  it  is  not  asserted.  In  other  words,  ^ucrt?  does 
not  mean  natural  dejpramty^  and  the  dative  {(fyvaec)  does 
not  here  mean  on  account  of.  The  assertion  is  that 
men  are  born  in  a  state  of  condemnation,  and  not  that 
their  nature  is  the  ground  of  that  condemnation.  This 
is,  indeed,  an  old  and  widely  extended  interpretation  ; 

*  In  this  interpretation  commentators  of  all  classes  agree.  Rdeckert, 
one  of  the  ablest  and  most  untrammelled  of  the  recent  German  commenta- 
tors, says  :  "  It  is  perfectly  evident  from  Rom.  5,  12-20,  that  Paul  was  far 
from  being  opposed  to  the  view  expressed  in  Ps.  51,  7,  that  men  are  born 
sinners  ;  and  as  we  interpret  for  no  system,  so  we  will  not  attempt  to  deny 
that  the  thought,  '  we  were  horn  children  of  wrath,'  i.  e.  such  as  we  were 
from  our  birth  we  were  exposed  to  the  divine  wrath,  is  the  true  sense  of  the 
words." 

Harless,  a  commentator  of  higher  order,  says :  "  Unless  we  choose  to 
explain  the  word  (picrei  in  a  senseless  and  inconsistent  manner,  we  can 
account  for  its  use'tonly  by  admitting  that  Paul  proceeds  on  the  assumption 
of  an  enmity  to  God  at  present  natural  and  indwelling.  And  since  such 
a  native  condition  is  not  a  fatuity,  we  can  properly  acknowledge  no  other 
explanation  of  the  fact  here  incidentally  mentioned,  than  that  which  in 
perfect  consistency  with  the  whole  apostolic  system  of  doctrine,  is  given  in 
Eom.  r)th," 


CHAP.  II.    VEK.  3.  109 

but  it  does  violence  to  the  force  of  the  word  <^uo-t9, 
which  means  simply  nature^  and  not  either  holy  or 
corrupt  nature.  The  idea  of  moral  character  may  be 
implied  in  the  context,  but  is  not  expressed  by  the 
word.  When  we  say,  '  a  man  is  by  nature  kind,'  it  is 
indeed  implied  that  his  nature  is  benevolent,  but  na- 
ture does  not  signify  '  natural  benevolence.'  Thus 
when  it  is  said,  men  are  '  by  nature  corrupt,'  or,  '  by 
nature  the  children  of  wrath,'  all  that  is  asserted  is 
that  they  are  born  in  that  condition. 

Others  take  ^vat?  to  mean  in  this  place  simply  dis- 
position, character,  inward  state  of  mind ;  very  much 
as  we  often  use  the  word  heart.  According  to  this 
view,  the  word  means  not  quod  nascenti  inest,  sed  quod 
consuetudo  i?i  naturaim  vertit.  The  sense  then  is :  '  We, 
as  well  as  others  are,  as  to  our  inward  disposition  or 
state  of  mind,  children  of  wrath.'  All  the  expressions 
quoted  by  Clericus  and  other  advocates  of  this  inter- 
pretation, are  really  proofs  that  the  word  ^ucrt?  has  not 
the  signification  which  they  assign  to  it.  When  it  is 
said  that  Barbarians  are  by  nature  rapacious,  the  Sy- 
rians by  nature  fickle,  the  Lacedemonians  taciturn, 
more  is  meant  than  that  such  is  the  actual  character 
of  these  people.  The  characteristic  trait  asserted  of 
them  is  referred  to  what  is  innate  or  natural.  In  other 
words  <^v(Tt<i  does  not  mean,  in  such  cases,  simply  dis- 
position, but  imiate  disposition. 

Still  more  remote  from  the  proper  meaning  of  the 
terms  is  the  interpretation  which  renders  ^vaei,  tn^ly^ 
really,     lliis  is  substituting  an  idea  implied  in  the 


110  EPHESIA2JS, 

context  for  the  signification  of  the  word.  When  Paul 
says,  the  heathen  deities  are  not  hy  nature  gods,  he 
does  indeed  say  they  are  not  really  gods ;  but  this 
does  not  prove  that  hy  nature  means  truly. 

Another  exposition  of  this  passage  is,  that  the 
apostle  here  refers  to  the  incidental  cause  of  our  being 
the  children  of  wrath.  Our  exposure  to  the  divine 
displeasure  is  due  t(^  our  nature,  because  that  nature 
being  what  it  is,  filled  with  various  active  principles 
innocent  or  indifierent,  leads  us  into  sin,  and  we  thus 
become  children  of  wrath.  It  is  not  by  nature,  but 
durch  Entwickelung  natiirlicher  Disjposition^  '  through 
the  development  of  natural  disposition,'  as  Meyer 
expresses  this  idea.  This  is  a  theological  hypothesis 
rather  than  an  interpretation.  When  it  is  said  men 
are  by  nature  desirous  of  truth,  by  nature  honest,  by 
nature  cruel,  more  is  affirmed  than  that  they  become 
such,  under  the  influence  of  natural  principles  of  which 
these  characteristics  cannot  be  predicated.  Tlie  very 
reverse  is  the  thing  asserted.  It  is  affirmed  that  love 
of  truth,  honesty,  or  cruelty  are  attributes  of  the 
nature  of  those  spoken  of.  In  like  manner  when  it  is 
said,  '  We  are  by  nature  the  children  of  wrath,'  the 
very  thing  denied  is,  that  we  become  such  by  a  process 
of  development.  The  assertion  is  that  we  are  such  by 
nature,  as  we  were  born.  Tlie  truth  here  taught,  there- 
fore, is  that  which  is  so  clearly  presented  in  other  parts 
of  Scripture,  and  so  fully  confirmed  by  the  history  of 
the  world  and  faith  of  the  church,  viz.  that  mankind 
as  a  race  are  fallen ;  they  had  their  j)robation  in  Adam, 


CHAP.  II.    VEK.  4.  Ill 

and  therefore  are  born  in  a  state  of  condemnation. 
They  need  redemption  from  the  moment  of  their  birth ; 
and  therefore  the  seal  of  redemption  is  applied  to 
them  in  baptism,  which  otherwise  would  be  a  senseless 
ceremony. 

V.  4.  The  apostle  having  thus  described  the  natural 
state  of  men,  in  this  and  the  following  verses,  unfolds 
the  manner  in  which  those  to  whom  he  wrote  had  been 
delivered  from  that  dreadful  condition.  It  was  by  a 
spiritual  resurrection.  God,  and  not  themselves,  was 
the  author  of  the  change.  It  was  not  to  be  referred  to 
any  goodness  in  them,  but  to  the  abounding  love  of 
God.  The  objects  of  this  love  were  not  Jews  in  dis- 
tinction from  the  Gentiles,  nor  the  Gentiles  as  such, 
nor  men  in  general,  but  W5,  i.  e.  Christians,  the  actual 
subjects  of  the  life-giving  power  here  spoken  of.  All 
this  is  included  in  this  verse. 

'O  Se  0609,  htit  God,  i.  e.  notwithstanding  our  guilt 
and  corruption,  God,  heing  rich  in  Tn&rcy,  ifkovaio'i  cov 
iv  iXiei,  i.  e.  because  he  is  rich  in  mercy.  "E\€o<;  is, 
ipsum  miseris  succurrendi  studium.,  '  the  desire  to  suc- 
cour the  miserable  ; '  olicTtpix6<i  is  pity.  Love  is  more 
than  either.  It  was  not  merely  mercy  which  has  all 
the  miserable  for  its  object;  but  love  which  has  defi- 
nite individual  persons  for  its  objects,  which  constrained 
this  intervention  of  God  for  our  salvation.  Tlierefore 
the  apostle  adds,  8ta  Tr)f  ttoWtjv  a<ydTrriv  avTov.  Aid 
is  not  to  be  rendered  through,  but  on  account  of.  It 
was  to  satisfy  his  love,  that  he  raised  us  from  the  death 
of  sin. 


112  EPHESIANS, 

V.  5.  Kal  ovra'i  r]fia<;.  The  conjunction  Kai  does 
not  serve  merely  to  resume  the  connection ;  nor  is  it 
to  be  referred  to  r}fia<i,  us  also,  us  as  well  as  others ; 
but  it  belongs  to  the  participle. — '  And  being,'  i.  e. 
even  when  we  were  dead  in  trespasses.  IN^otwithstand- 
ing  our  low,  and  apparently  helpless  condition,  God 
interfered  for  our  recovery. 

Svv€^(i)07roi7]cr€  rS  XpicrrM,  he  quickened  us  together 
with  Christ.  ZwoTroLelv  means,  to  make  alive,  to  im- 
part life.  In  the  New  Testament  it  is  almost  always 
used  of  the  communication  of  the  life  of  which  Christ 
is  the  author.  It  either  comprehends  every  thing 
which  is  included  in  salvation,  the  communication  of 
life  in  its  widest  scriptural  sense  ;  or  it  expresses  some 
one  point  or  moment  in  this  general  life-giving  process. 
As  the  death  from  which  the  Christian  is  delivered 
includes  condemnation  (judicial  death),  pollution,  and 
misery ;  so  the  life  which  he  receives  comprehends 
forgiveness  (justification),  regeneration,  and  blessed- 
ness. Thus  in  2  Cor.  2, 12. 13,  the  apostle  says,  "  And 
you  being  dead  in  your  sins  and  the  uncircumcision 
of  your  flesh,  hath  he  quickened  together  with  him, 
having  forgiven  you  all  trespasses."  As,  however,  in 
the  passage  before  us,  the  words  "  hath  raised  us  up," 
and  "  hath  made  us  to  sit  in  heavenly  places,"  are  con- 
nected with  the  word  "  he  hath  quickened,"  the  latter 
must  be  limited  to  the  commencement  of  this  work 
of  restoration.  That  is,  it  here  expresses  deliverance 
from  death  and  the  imparting  of  life,  and  not  the  whole 
work  of  salvation. 


CHAP,  II.    YER.  5.  113 

We  are  said  to  be  '  quickened  together  witli  Clirist.' 
This  does  not  mean  merely  that  we  are  quickened  as 
he  was,  that  there  is  an  analogy  between  his  resurrec- 
tion from  the  grave,  and  our  spiritual  resurrection ; 
but  the  truth  here  taught  is  that  which  is  presented 
in  Eom.  6,  6.  8.  Gal.  2,  19.  20.  2  Cor.  5, 14.  1  Cor. 
15,  22.  23,  and  in  many  other  passages,  viz.  that  in 
virtue  of  the  union,  covenant  and  vital,  between  Christ 
and  his  people,  his  death  was  their  death,  his  life  is 
their  life,  and  his  exaltation  is  theirs.  Hence  all  the 
verbs  used  in  this  connection,  avve^oyoTroLtjcre,  avvrj'yeLpe^ 
(j-vveKcWiae^  are  in  the  past  tense.  They  express  what 
has  already  taken  place,  not  what  is  future  ;  not  what 
is  merely  in  prospect.  Tlie  resurrection,  the  quicken- 
ing and  raising  up  of  Christ's  people  were  in  an  im- 
portant sense  accomplished,  when  he  rose  from  the 
dead  and  sat  down  at  the  right  hand  of  God.  El  yap 
rj  aTrap-xr)  ^fj,  koI  rj/juel';,  is  the  pregnant  comment  of 
Chrysostom.  The  life  of  the  whole  body  is  in  the  head, 
and  therefore  when  the  head  rose,  the  body  rose.  Each 
in  his  order  however ;  first  Christ,  and  then  they  that 
are  Christ's. 

The  apostle  says,  by  way  of  parenthesis,  h]/  grace 
are  ye  saA)ed.  The  gratuitous  nature  of  salvation  is  one 
of  the  most  prominent  ideas  of  the  context  and  of  the 
epistle.  The  state  of  men  was  one  of  helplessnes  and 
ill-desert.  Their  deliverance  from  that  state  is  due  to 
the  power  and  the  unmerited  love  of  God.  They  nei- 
ther deserved  to  be  saved,  nor  could  they  redeem 
themselves.     Tliis  truth  is  so  important  and  enters  so 

8 


114  EPHESIAIfS, 

deeply  into  the  very  nature  of  the  Gospel,  that  Paul 
brings  it  forward  on  every  fit  occasion.  And  if  the 
mode  in  Avhicli  he  speaks  of  our  deliverance,  does  not 
of  itself  show  it  to  be  gratuitous,  he  introduces  the  de- 
claration parenthetically,  lest  it  should  be  for  a  moment 
forgotten. 

V.  6.  And  hath  raised  us  up  and  caused  us  to  sit 
together  in  hea/oenly  places  in  Christ  Jesus.  This  is  an 
amplification  of  what  precedes.  In  its  widest  sense  the 
life,  which  in  v.  5  is  said  to  be  given  to  us,  includes 
the  exaltation  expressed  in  this  verse.  It  is,  therefore, 
only  by  way  of  amplification  that  the  apostle,  after 
saying  we  are  made  partakers  of  the  life  of  Christ,  adds 
that  we  are  raised  up  and  enthroned  with  him  in 
heaven.  To  understand  this  we  must  know  what  is 
here  meant  by  "heavenly  places,"  and  in  what  sense 
believers  are  now  the  subjects  of  the  exaltation  here 
spoken  of.  Throughout  this  epistle  the  expression 
"  heavenly  places  "  means  heaven.  But  the  latter  phrase 
has  in  Scripture  a  wide  application.  It  means  not  only 
the  atmospheric  heavens  in  which  the  clouds  have  their 
habitation  ;  and  the  stellar  heavens  in  which  the  sun, 
moon  and  stars  dwell ;  and  the  third  heavens,  i.  e.  the 
place  where  God  specially  manifests  his  presence  and 
where  the  glorified  body  of  Christ  now  is,  but  also  the 
state  into  which  believers  are  introduced  by  their  re- 
generation. In  this  last  sense  it  coincides  with  one  of 
the  meanings  of  the  phrase  "kingdom  of  heaven."  It 
is  that  state  of  purity,  exaltation  and  favour  with  God, 
into  which  his  children  are  even  in  this  world  intro- 


CUAP.    II.    VEK.    6,  115 

diiced.  Tlie  opposite  state  is  called  "  the  kingdom  of 
Satan ; "  and  hence  men  are  said  to  be  translated  from 
"  the  kingdom  of  darkness  into  the  kingdom  of  God's 
dear  Son."  It  is  in  this  sense  of  the  word  that  we  are 
said,  Phil.  3,  20,  to  be  the  citizens  of  heaven.  We,  if 
Christians,  belong  not  to  the  earth,  but  heaven ;  we  are 
within  the  pale  of  God's  kingdom ;  we  are  imder  its 
laws ;  we  have  in  Christ  a  title  to  its  privileges  and 
blessings,  and  possess,  alas !  in  what  humble  measure, 
its  spirit.  Though  we  occupy  the  lowest  place  of  this 
kingdom,  the  mere  suburbs  of  the  heavenly  city,  still 
we  are  in  it.  The  language  of  the  apostle  in  the  con- 
text will  appear  the  less  strange,  if  we  apprehend  aright 
the  greatness  of  the  change  which  believers,  even  in 
this  life,  experience.  They  are  freed  from  the  con- 
demnation of  the  law,  from  the  dominion  of  Satan,  from 
the  lethargy  and  pollution  of  spiritual  death ;  they  are 
reconciled  to  God,  made  partakers  of  his  Spirit,  as  the 
principle  of  everlasting  life  ;  they  are  adopted  into  his 
family  and  have  a  right  to  all  the  privileges  of  the  sons 
of  God  both  in  this  life  and  in  that  which  is  to  come. 
This  is  a  change  worthy  of  being  expressed  by  saying : 
"  He  hath  quickened  us,  and  raised  us  up,  and  made  us 
to  sit  together  with  Christ  in  heavenly  places." — All  this 
is  ifi  Christ.  It  is  in  virtue  of  their  union  with  Christ 
that  believers  are  partakers  of  his  life  and  exaltation. 
They  are  to  reign  with  him.  The  blessings  then  of 
which  the  apostle  here  speaks,  are  represented  as 
already  conferred  for  two  reasons :  first,  because  they 
are  in  a  measure  already  enjoyed;  and  secondly,  be- 


116  EPHE8IAN8, 

cause  the  continuance  and  consummation  of  these 
blessings  are  rendered  certain  by  the  nature  of  the 
union  between  Christ  and  his  people.  In  him  they  are 
already  raised  from  the  dead  and  seated  at  the  right 
hand  of  God. 

Y.  7.  Why  has  God  done  all  this  ?  Why  from  eternity 
has  he  chosen  us  to  be  holy  before  him  in  love  ?  Why 
has  he  made  us  accepted  in  the  Beloved  ?  Why  when 
dead  in  trespasses  and  sins  hath  he  quickened  us,  raised 
us  up  and  made  us  to  sit  together  in  heavenly  places  in 
Christ  ?  The  answer  to  these  questions  is  given  in  this 
verse.  It  was,  in  order  that,  in  the  ages  to  come,  he 
might  show  the  exceeding  ricJus  of  his  grace  in  his 
kindness  tovjards  us,  through  Christ  Jesus,  ha  ivSel^r}- 
rat — rov  ttXovtov  t%  ^a/3tT09 — iv  '^pTjaTorrjrc  i(f)'  rifia<i. 
The  manifestation  of  the  grace  of  God,  i.  e.  of  his  un- 
merited love,  is  declared  to  be  the  specific  object  of 
redemption.  From  this  it  follows  that  whatever  clouds 
the  gi-ace  of  God,  or  clashes  with  the  gratuitous  nature 
of  the  blessings  promised  in  the  gospel,  must  be  incon- 
sistent with  its  nature  and  design.  If  the  salvation  of 
sinners  be  intended  as  an  exhibition  of  the  grace  of 
God,  it  must  of  necessity  be  gratiutous. 

Tlie  words,  in  the  ages  to  come,  ii>  rol<;  alSxri  roh 
iirep'x^ofiivoi'i,  are  by  many  understood  to  refer  to  the 
future  generations  in  this  world ;  secula,  aetates  seu 
tempora  inde  ab  apostolicis  illis  ad  finem  mundi  secu- 
turas,  as  Wolf  expresses  it,  Calvin,  who  understands 
the  apostle  to  refer  specially  to  the  calling  of  the  Gen- 
tiles in  the  preceding  verses,  gives  the  same  explana- 


CHAP.  n.  vs.  7,  8,  9.  117 

tion.  Gentium  vocatio  mirabile  est  divinae  bonitatis 
opus,  quod  filiis  parentes  et  avi  nepotibus  tradere  per 
manus  debent,  ut  nunquam  ex  hominum  animis  silentio 
deleatur.  As  however  there  is  nothing  in  the  context 
to  restrict  the  language  of  the  apostle  to  the  Gentiles, 
so  there  is  nothing  to  limit  the  general  expression  ages 
to  come  to  the  ^^rcsent  life.  Others,  restricting  verse  6th 
to  the  resurrection  of  the  body,  which  is  to  take  place 
at  the  second  advent  of  Christ,  understand  the  phrase 
in  question  to  mean  the  '  world  to  come,',  or  the  period 
subsequent  to  Christ's  second  coming.  Tlien,  when  the 
saints  are  raised  up  in  glory,  and  not  before,  will  the 
kindness  of  God  towards  them  be  revealed.  But  the 
preceding  verse  does  not  refer  exclusively  to  the  final 
resuj-rection  of  the  dead,  and  therefore  this  phrase  does 
not  designate  the  period  subsequent  to  that  event.  It 
is  better  therefore  to  take  it  without  limitation,  for  all 
future  time. 

The  simplest  construction  of  the  passage  supposes 
that  eV  '^(^prja-TOTrjTC  is  to  be  connected  with  ivSei^rjrai, ; 
e<^'  97/ia9  with  'X^prja-TorrjTt,  and  cV  XpLarS  with  the 
words  immediately  preceding.  God's  grace  is  mani- 
fested through  his  kindness  towards  us,  and  that 
kindness  is  exercised  through  Christ  and  for  his 
sake.  The  ground  of  this  goodness  is  not  in  us  but  in 
Christ,  and  hence  its  character  as  grace,  or  unmerited 
favour. 

Ys.  8,  9.  These  verses  confirm  the  preceding  de- 
claration. The  manifestation  of  the  grace  of  God  is 
the  great  end  of  redemption.     This  is  plain,  /"or  salva- 


118  EPHESIANS, 

tion  is  entirely  of  grace.  Ye  are  saved  by  grace ;  ye 
are  saved  by  faith  and  not  by  works ;  and  even  faith  is 
not  of  yourselves,  it  is  the  gift  of  God.  "We  have  then 
here  a  manifold  assertion,  afl&rmative  and  negative,  of 
the  gratuitous  nature  of  salvation.  It  is  not  only  said 
in  general,  '  ye  are  saved  by  grace,'  but  further  that 
salvation  is  by  faith,  i.  e.  by  simply  receiving  or  appre- 
hending the  offered  blessing.  From  the  very  nature 
of  faith,  as  an  act  of  assent  and  trust,  it  excludes  the 
idea  of  merit.  If  by  faith,  it  is  of  grace ;  if  of  works, 
it  is  of  debt ;  as  the  apostle  argues  in  Horn.  4,  4.  5. 
Faith,  therefore,  is  the  mere  causa  ajpjpreliendens^  the 
simple  act  of  accepting,  and  not  the  ground  on  which 
salvation  is  bestowed.  Not  of  works.  The  apostle 
says  worTcs,  without  qualification  or  limitation.  It  is 
not,  therefore,  ceremonial,  as  distinguished  from  good 
works ;  or  legal,  as  distinguished  from  evangelical  or 
gracious  works ;  but  works  of  all  kinds  as  distinguished 
from  faith,  which  are  excluded.  Salvation  is  in  no 
sense,  and  in  no  degree,  of  works  ;  for  to  him  that 
worketh  the  reward  is  a  matter  of  debt.  But  salvation 
is  of  grace  and  therefore  not  of  works  lest  any  man 
should  boast.  That  the  guilty  should  stand  before  God 
with  self-complacency,  and  refer  his  salvation  in  any 
measure  to  his  own  merit,  is  so  abhorrent  to  all  right 
feeling  that  Paul  assumes  it  (Rom.  4,  2)  as  an  intuitive 
truth,  that  no  man  can  boast  before  God.  And  to  all 
who  have  any  proper  sense  of  the  holiness  of  God  and 
of  the  evil  of  sin,  it  is  an  intuition ;  and  therefore  a 
gratuitous  salvation,  a  salvation  which  excludes  with 


CHAP.  II.  VS.  8,  9.  119 

works  all  ground  of  boasting,  is  the   only  salvation 
suited  to  tlie  relation  of  guilty  men  to  God. 

The  only  point  in  the  interpretation  of  these  verses 
of  any  doubt,  relates  to  the  second  clause.  "What  is 
said  to  be  the  gift  of  God  ?  Is  it  salvation,  or  faith  ? 
The  words  koX  tovto  only  serve  to  render  more  promi- 
nent the  matter  referred  to.  Compare  Kom.  13,  11. 
1  Cor.  6,  6.  Phil.  1,  28.  Heb.  11,  12.  Tliey  may 
relate  to  faith  {to  Tria-revecv),  or  to  the  salvation  spoken 
of  {(Tecrwa-fievovi  elvai).  Beza,  following  the  fathers,  pre- 
fers the  former  reference  ;  Calvin,  with  most  of  the 
modern  commentators,  the  latter.  Tlie  reasons  in 
favour  of  the  former  interpretation  are,  1.  It  best  suits 
the  design  of  the  passage.  The  object  of  the  apostle  is 
to  show  the  gratuitous  natm-e  of  salvation.  This  is 
most  effectually  done  by  saying,  '  Ye  are  not  only  saved 
by  faith  in  opposition  to  works,  but  your  very  faith  is 
not  of  yourselves,  it  is  the  gift  of  God.'  2.  The  other 
interpretation  makes  the  passage  tautological.  To  say : 
'  Ye  are  saved  by  faith  ;  not  of  yourselves  ;  your  salva- 
tion is  the  gift  of  God ;  it  is  not  of  works,'  is  saying  the 
same  thing  over  and  over  without  any  progress. 
Whereas  to  say  :  '  Ye  are  saved  through  faith  (and  that 
not  of  youi-selves  it  is  the  gift  of  God),  not  of  works,' 
is  not  repetitious  ;  the  parenthetical  clause  instead  of 
being  redundant  does  good  service  and  greatly  in- 
creases the  force  of  the  passage.  3.  According  to  this 
interpretation  the  antithesis  between  faith  and  works, 
so  common  in  Paul's  wi'itings,  is  preserved.  '  Ye  are 
saved  by  faith,  not  by  works,  lest  any  man  should 


120 


EPHESIAIIB, 


boast.'  The  middle  clause  of  the  verse  is  therefore 
parenthetical,  and  refers  not  to  the  main  idea  ye  are 
saved.,  but  to  the  subordinate  one  through  faith,  and  is 
designed  to  show  how  entirely  salvation  is  of  grace, 
since  even  faith  bj  which  we  apprehend  the  offered 
mercy,  is  the  gift  of  God.  4.  The  analogy  of  Scrip- 
ture is  in  favor  of  this  view  of  the  passage,  in  so  far 
that  elsewhere  faith  is  represented  as  the  gift  of  God. 
1  Cor.  1,  26-31.     Eph.  1,  19.     Col.  2,  12,  et  passim. 

Y.  10.  That  salvation  is  thus  entirely  the  work  of 
God,  and  that  good  workb  cannot  be  the  ground  of  our 
acceptance  with  him,  is  proved  in  this  verse — 1st.  By 
showing  that  we  are  God's  workmanship.  He,  and  not 
ourselves,  has  made  us  what  we  are.  And  2d.  By  the 
consideration  that  we  are  created  unto  good  works.  As 
the  fact  that  men  are  elected  unto  holiness,  proves  that 
holiness  is  not  the  ground  of  their  election ;  so  their 
being  created  unto  good  works  shows  that  good  works 
are  not  the  ground  on  which  they  are  made  the  subjects 
of  this  new  creation,  which  is  itself  incipient  salvation. 

AvTou  <ydp  ia/x€v  7roi7}/j,a.  The  position  of  the  pro- 
noun at  the  beginning  of  the  sentence  renders  it  em- 
phatic. His  workmanship  are  we.  He  has  made  us 
Christians.  Our  faith  is  not  of  ourselves.  It  is  of  God 
that  we  are  in  Christ  Jesiis.  The  sense  in  which  we 
are  the  workmanship  of  God  is  explained  in  the  follow- 
ing clause,  created  in  Christ  Jesus ;  for  if  any  man  is 
in  Christ  he  is  a  new  creature.  Union  with  him  is  a 
source  of  a  new  life,  and  a  life  unto  holiness ;  and 
therefore  it  is  said  created  unto  good  wm'Jcs.    Holiness 


CHAP.    II.    VEK.    10.  121 

is  tlie  end  of  redemption,  for  Christ  gave  himself  for 
us  that  he  might  redeem  us  from  all  iniquity,  and  purify 
unto  hiniself  a  jpeculiar  people  ZLealo^  of  good  works. 
Titus  2,  14.  Those  therefore  who  live  in  sin  are  not  tlie 
sulDjects  of  this  redemption. 

or?  irporjroifiaa-e,  is  variously  interpreted.  Tlie  verb 
signifies  properly  to  prepare  heforehcmd.  As  this  pre- 
vious preparation  may  be  in  the  mind,  in  the  form  of  a 
purpose,  the  word  is  often  used  in  tlie  sense  of  pre- 
oixlaining,  or  appointing.  Compare  Gen.  24, 14.  Matt. 
25,  34.  1  Cor.  2,  9.  Kom.  9,  23.  This  however  is 
rather  the  idea  expressed  in  the  context  than  the  proper 
signification  of  the  word.  The  relative  is  by  Bcngel 
and  others  connected,  agreeably  to  a  common  Hebrew 
idiom,  with  the  following  pronoun,  oU  iv  avroU,  m 
which^  and  the  verb  taken  absolutely.  The  sense  then 
is,  '  In  which  God  has  preordained  that  we  should  walk.' 
By  the  great  majority  of  commentators  oh  is  taken  for 
a,  by  the  common  attraction,  'which  God  had  pre- 
pared beforehand,  in  order  that  we  should  walk  in 
them.'  Before  our  new  creation  these  works  were  in  the 
purpose  of  God  prepared  to  be  our  attendants,  in  the 
midst  of  which  we  should  Avalk.  A  third  interpretation 
supposes  oh  to  be  used  as  a  proper  dative,  and  supposes 
r]ixa<i  as  the  object  of  the  verb.  '  To  which  God  has  pre- 
destined lis,  that  we  should  walk  in  them.'  The  second 
of  these  explanations  is  obviously  the  most  natural. 

Thus  has  the  apostle  in  this  paragraph  clearly 
taught  that  the  natural  state  of  man  is  one  of  con- 
demnation and  spiritual  death ;  that  from  that  condition 


122  EPHESIAN8, 

believers  are  delivered  by  the  grace  of  God  in  Christ 
Jesus  ;  and  the  design  of  this  deliverance  is  the  mani- 
festation, through  all  coming  ages,  of  the  exceeding 
riches  of  his  grace. 

SECTION  IL— Vs.  11-22. 

11.  Wherefore  remember,  that  ye  being  in  time  past  Gentiles  in 
the  flesh,  who  are  called  Uncircumcision  by  that  which  is  called 

12.  the  Circumcision  in  the  flesh  made  by  hands ;  that  at  that  time 
ye  were  without  Christ,  being  aliens  from  the  commonwealth 
of  Israel,  and  strangers  from  the  covenants  of  promise,  having 

13.  no  hope,  and  without  God  in  the  world ;  but  now,  in  Christ 
Jesus,  ye,  who  sometimes  were  far  off,  are  made  nigh  by  the 

■  14.  blood  of  Christ.    For  he  is  our  peace,  who  hath  made  both 
one,   and  hath  broken   down   the  middle  wall  of  partition 

15.  hetween  us  ;  having  abolished  in  his  flesh  the  enmity,  even  the 
law  of  commandments  contained  in  ordinances :  for  to  make 

16.  in  himself  of  twain  one  new  man,  so  making  peace  ;  and  that 
he  might  reconcile  both  unto  God  in  one  body  by  the  cross, 

17.  having  slain  the  enmity  thereby:  and  came  and  preached 
peace  to  you  which  were  afar  off,  and  to  them  that  were  nigh. 

18.  For  through  him  we  both  have  an  access  by  one  Spirit  unto  the 

19.  Father.  Now  therefore  ye  are  no  more  strangers  and  foreign- 
ers, but  fellow-citizens  with  the  saints,  and  of  the  household  of 

20.  God ;  and  are  built  upon  the  foundation  of  the  apostles  and 
prophets,  Jesus  Christ  himself  being  the  chief  corner  stone  ; 

21.  in  whom  all  the  building,  fitly  framed  together,  groweth  unto 

22.  a  holy  temple  in  the  Lord :  in  whom  ye  also  are  builded  toge- 
ther, for  a  habitation  of  God  through  the  Spirit. 

ANALYSIS. 

In  the   preceding  paragraph   the   apostle  had  set 
forth — 1.  The   moral   and   spiritual   condition   of  the 


CHAP.  II.  VS.  11-22.  123 

Ephesians  bj  nature.  2.  The  spiritual  renovation  and 
exaltation  which  thej  had  experienced.  3.  The  design 
of  God  in  this  dispensation.  In  this  paragraph  he 
exhibits  the  corresponding  change  in  their  relations. 
In  doing  this  he  sets  forth  : — 

I.  Their  former  relation — 1st.  To  the  church  as  for- 
eigners and  aliens.  2d.  To  God  as  those  who  were  far 
off,  without  any  saving  knowledge  of  him,  or  interest 
in  his  promises,  vs.  11.  12. 

II.  The  means  by  which  this  alienation  from  God 
and  the  church  had  been  removed,  viz.  by  the  blood 
of  Christ.  His  death  had  a  twofold  effect. — 1.  By 
satisfying  the  demands  of  justice,  it  secured  reconcilia- 
tion with  God.  2.  By  abolishing  the  law  in  the  form 
of  the  Mosaic  institutions,  it  removed  the  wall  of  parti- 
tion between  the  Jews  and  Gentiles.  A  twofold  recon- 
ciliation was  thus  effected  ;  the  Jews  and  Gentiles  are 
united  in  one  body,  and  both  are  reconciled  to  God, 
vs.  13-18. 

III.  In  consequence  of  this  twofold  reconciliation, 
the  Ephesians  were  intimately  united  with  God  and 
his  people.  This  idea  is  set  forth  under  a  threefold 
figure. — 1.  They  are  represented  as  fellow-citizens  of 
the  saints.  2.  Tliey  are  members  of  the  family  of  God. 
3.  They  are  constituent  portions  of  that  temple  in  which 
God  dwells  by  his  Spirit,  vs.  19-22. 

The  idea  of  the  church  which  underlies  this  para- 
graph, is  that  which  is  every  where  presented  in  the 
]S"ew  Testament.  The  church  is  the  body  of  Clirist. 
It  consists  of  those  in  whom  he  dwells  by  his  Spirit. 


124  EPHESIANS, 

To  be  alien  from  the  cliurcli,  therefore,  is  to  be  an  alien 
from  God.  It  is  to  be  without  Christ  and  without  hope. 
The  church  of  which  this  is  said  is  not  the  nominal, 
external,  visible  church  as  such,  but  the  true  people 
of  God.  As,  however,  the  Scriptures  always  speak 
of  men  according  to  their  profession,  calling  those  who 
profess  faith,  believers,  and  those  who  confess  Christ, 
Christians  ;  so  they  speak  of  the  visible  church  as  the 
true  church,  and  predicate  of  the  former  what  is  tnie 
only  of  the  latter.  The  Gentiles  while  aliens  from  the 
church  were  without  Christ,  without  God,  and  without 
hope ;  when  amalgamated  with  the  church  they  be- 
came the  habitation  of  God  through  the  Spirit.  Such 
many  of  them  truly  were,  such  they  all  professed  to  be, 
and  they  are  therefore  addressed  in  that  character. 
But  union  with  the  visible  church  no  more  made  them 
real  partakers  of  the  Spirit  of  Christ,  than  the  profes- 
sion of  faith  made  them  living  believers, 

COMMENT  AKY. 

Y.  11.  Wherefore  remember^  i.  e.  since  God  has 
done  such  great  things  for  you,  call  to  mind  your  former 
condition,  as  a  motive  both  for  humility  and  gratitude. 
That  ye  leing  in  tim.^  past  Gentiles  in  the  flesh,  edprj  iv 
aapKi,  i.  e.  uncircumcised  heathen.  This  gives  in  a 
word  the  description  of  their  former  state.  All  that 
follows,  in  this  and  the  succeeding  verse,  is  but  ampli- 
fication of  this  idea.  The  words  in  the  flesh,  do  not 
mean  origins,  ca/rnali,  natalihus,  hy  Ijirth ',   nor  cls  to 


CHAP.  n.  VEK.  11.  125 

ecstemal  condition,  which  would  imply  that  spiritually, 
or  as  to  their  internal  state,  they  were  not  heathen. 
The  context  shows  that  it  refers  to  circumcision,  which 
being  a  sign  in  the  flesh,  is  designated  with  suf- 
ficient clearness  by  the  expression  in  the  text.  As 
circumcision  was  a  rite  of  divine  appointment,  and  the 
seal  of  God's  covenant  with  his  people,  to  be  uncircum- 
cised  was  a  great  misfortune.  It  showed  that  those  in 
that  condition  were  without  God  and  without  hope. 
The  apostle  therefore  adds,  as  explanatory  of  the  pre- 
ceding phrase,  o'l  Xeyo/xevoi  uKpo^varla,  who  are  called 
Uticircwncision.  This  implied  that  they  did  not  be- 
long to  the  covenant  people  of  God ;  and  in  the  lips 
of  the  Jews  it  was  expressive  of  a  self-righteous  abhor- 
rence of  the  Gentiles  as  unclean  and  profane.  This 
feeling  on  their  part  arose  from  their  supposing  that 
the  mere  outward  rite  of  circumcision  conveyed  lioli- 
ness  and  secured  the  favour  of  God.  As  the  apostle 
knew  that  the  circumcision  of  the  flesh  was  in  itself 
of  no  avail,  and  as  he  was  far  from  sympathizing  in  the 
contemptuous  feeling  which  the  Jews  entertained  for 
the  Gentiles,  he  tacitly  reproves  this  spirit  by  designat- 
ing the  former  as  the  so  called  circumcision  in  the  flesh, 
made  loith  hands.  This  is  a  description  of  the  Israel 
Kara  aapKa,  the  external  people  of  God,  who  were  Jews 
outwardly,  but  who  were  destitute  of  the  true  circum- 
cision which  was  of  the  heart.  Tliey  were  the  conci- 
sion, as  the  apostle  elsewhere  says,  we  are  the  circum- 
cision, which  worship  God  in  the  Spirit,  and  rejoice  in 
Christ  Jesus,  and  have  no  confidence  in  the  flesh,  Phil, 


126  EPHESIAITS, 

3,  3.  The  Jews  were  a  striking  illustration  of  the  effect 
of  ascribing  to  external  rites  objective  power,  and 
regarding  them  as  conveying  grace  and  securing  the 
favour  of  God,  irrespective  of  the  subjective  state  of 
the  recipient.  This  doctrine  rendered  them  proud, 
self-righteous,  malignant,  and  contemptuous,  and  led 
them  to  regard  religion  as  an  external  service  com- 
patible with  unholiness  of  heart  and  life.  This  doctrine 
the  apostle  every  where  repudiates  and  denounces  as 
fatal.  And  therefore  in  this  connection,  while  speaking 
of  the  real  advantage  of  circumcision,  and  of  the  cov- 
enant union  with  God  of  which  it  was  the  seal,  he  was 
careful  to  indicate  clearly  that  it  was  not  the  circum- 
cision in  the  flesh,  made  with  hands,  which  secured  the 
blessings  of  which  he  speaks.  Compare  Rom.  2,  25-29. 
1  Cor.  7,  19.     Phil.  3,  3-6.     Col.  2,  11. 

V.  12.  The  sentence  begun  in  verse  11  is  here 
resumed.  Kemember,  otc  rjre  iv  to3  Kaipw  eKeivw  %««/3t9 
Xpiarrov,  that  at  that  time  ye  were  without  Christ.  This 
means  more  than  that  they  were  as  heathen,  destitute 
of  the  knowledge  and  expectation  of  the  Messiah.  As 
Christ  is  the  only  redeemer  of  men,  and  the  only 
mediator  between  God  and  man,  to  be  without  Christ, 
was  to  be  without  redemption  and  without  access  to 
God.  To  possess  Christ,  to  be  in  Him,  is  the  sum  of 
all  blessedness  ;  to  be  without  Christ  includes  all  evil. 

What  follows  is  a  confirmation  of  what  precedes. 
They  were  without  Christ  because  aliens  from  the 
commonwealth  of  Israel.  The  idea  of  separation  and 
estrangement  is  strongly  expressed  by  the  word  airrjK- 


CHAP.  II.   VER.  12.  127 

\oTpi(ofi€voi.  They  stood  as  aWoi,  as  others^  distin- 
guished as  a  separate  class  from  the  people  of  God. 
The  word  irokiTeia  means  —  1.  Citizenship.  2.  The 
order  or  constitution  of  the  state.  3.  The  community 
or  state  itself.  Tlie  last  signification  best  suits  the  con- 
nection. 'laparjK  means  the  theocratical  people  ;  and 
TTokiTeia  Tov  'laparjX  is  that  community  or  common- 
wealth which  was  Israel.  This  includes  the  other 
senses,  for  in  being  aliens  from  the  community  of  God's 
people,  they  were  of  course  destitute  of  citizenship 
among  them,  and  outside  of  the  theocratical  consti- 
tution. 

Aiid  si/rangers  from  the  covenants  of  promise,  koI 
^ivoL  Tcov  Bia67]K(au  tt}?  eVayyeXta?.  Tlie  word  cove- 
nants is  in  the  plural  because  God  entered  repeatedly 
into  covenant  with  his  people.  It  is  called  a  covenant 
of  promise,  or  rather  of  the  promise,  because  the  pro- 
mise of  redemption  was  connected  therewith.  That 
the  promise  meant  is  that  great  promise  of  a  redeemer 
made  to  Abraham,  and  so  often  afterwards  repeated, 
is  plain  not  only  from  the  context,  but  from  other  pas- 
sages of  Scripture.  "  The  promise  made  to  the  fathers," 
says  the  apostle,  in  Acts  13,  32,  "  hath  God  fulfilled  in 
that  he  hath  raised  up  Jesus."  Comp.  Rom.  4,  14-16. 
Gal.  3,  16.  As  the  heathen  were  not  included  in  the 
covenant  God  made  with  his  people,  they  had  no  in- 
terest in  the  promise,  the  execution  of  which  that  cove- 
nant secured.  Tlieir  condition  was  therefore  most 
deplorable.  Tliey  were  without  hope — iXiriSa  f^rj  expv- 
Ta9,  not  having  hope.     They  had  nothing  to  hope,  be- 


128  EPHESIANS 


cause  shut  out  of  the  covenant  of  promise.  The  pro- 
mise of  God  is  the  only  foundation  of  hope,  and  therefore 
those  to  whom  there  is  no  promise,  have  no  hope.  And 
having  no  hope  of  redemption,  the  great  blessing  pro- 
mised, thej  were,  in  the  widest  sense  of  the  word,  hope- 
less. Tliey  were  moreover  without  God,  adeoi.  This 
may  mean  that  they  were  atheists,  in  so  far  that  they 
were  destitute  of  the  knowledge  of  the  true  God,  and 
served  those  who  by  nature  were  no  gods.  Jehovah 
was  not  their  God  ;  they  had  no  interest  in  him,  they 
were  without  him.  This  includes  the  idea  that  they 
were  forsaken  of  him — ^he  had  left  them  in  the  world. 
They  stood  outside  of  that  community  which  belonged 
to  God,  who  knew  and  worshipped  him,  to  whom  his 
promises  were  made,  and  in  the  midst  of  whom  he 
dwelt.  In  every  point,  therefore,  their  condition  as 
heathen  afforded  a  melancholy  contrast  to  that  of  the 
true  people  of  God,  and  to  that  into  which  they  had  been 
introduced  by  the  Gospel.  Their  alienation  from  the 
theocracy  or  church  involved  in  it,  or  implied,  a  like 
alienation  from  God  and  his  covenant. 

Y.  13.  But  now  in  Christ  Jesus^  i.  e.  in  virtue  of 
union  with  Christ  \  v^el<i  ol  rore  ovT&<i  fxaKpav,  ejjv<; 
ijevrjdrjre,  ye  wJio  sometime  were  afar  off^  are  mads 
nigh.  As  under  the  old  dispensation  God  dwelt  in  the 
temple,  those  living  near  his  abode  and  having  access 
to  him,  were  his  people.  Israel  was  near ;  the  Gen- 
tiles were  afar  off.  They  lived  at  a  distance,  and  had 
no  liberty  of  access  to  the  place  where  God  revealed 
his  presence.    Hence  in  the  propliets,  as  in  Isaiah  49, 1. 


CHAP.  II.    VER.  13.  129 

57,  19,  by  those  near  are  meant  the  Jews,  and  by  those 
afar  off  the  Gentiles.  This  form  of  expression  passed 
over  to  the  New  Testament  writers.  Acts  2,  39,  "  The 
promise  is  to  you  and  to  your  children,  and  to  all  that 
are  far  off."  Eph.  2, 17,  "  Preached  peace  to  you  that 
were  far  off,  and  to  them  that  were  nigh."  Among 
the  later  Jews  the  act  of  receiving  a  proselyte,  was 
called  "  making  him  nigh."  *  As  being  far  from  God 
included  both  separation  from  his  people,  and  spiritual 
distance  or  alienation  from  himself ;  so  to  be  brought 
nigh  includes  both  introduction  into  the  church  and  re- 
conciliation with  God.  And  these  two  ideas  are  clearly 
presented  and  intended  by  the  ajjostle  in  this  whole 
context.  This  twofold  reconciliation  is  effected,  iv  tw 
aifiari  rov  Xpt<TTov,  hy  the  Mood  of  Christ.  Tliis  clause 
is  explanatory  of  the  w^ords  at  the  beginning  of  the 
verse.  '  In  Christ  Jesus,  i.  e.  by  the  blood  of  Christ, 
ye  are  made  nigh.'  Without  shedding  of  blood  there 
is  no  remission  and  no  reconciliation  of  sinners  with 
God.  When  Moses  ratified  the  covenant  between  God 
and  his  people,  "  He  took  the  blood  of  calves  and  of 
goats  and  sprinkled  both  the  book  and  all  the  people, 
saying,  This  is  the  blood  of  the  covenant  which  God 
hath  enjoined  unto  you.  It  was  necessary  that  the 
patterns  of  things  in  the  heavens  should  be  purified 
with  these ;  but  the  heavenly  things  themselves  with 
better  sacrifices  than  these."  Heb.  9, 19-23.     As  under 

*  The  Rabbins  said  :  Quicunque  gentilem  appropinquare  facit,  et  pro- 
selytum  facit,  idem  est  ac  si  ipsum  creasset.  Wetstkin. 

9 


130  EPHESIANS, 

tlie  typical  and  ritual  economy  of  the  Old  Testament 
the  people  were  brought  externally  nigh  to  God,  by 
the  blood  of  calves  and  goats,  through  which  temporal 
redemption  was  effected  and  the  theocratical  covenant 
was  ratified ;  so  we  are  brought  spiritually  nigh  to 
God  by  the  blood  of  Christ,  who  has  obtained  eternal 
redemption  for  us,  being  once  offered  to  bear  the  sins 
of  many,  and  to  ratify  by  his  death  the  covenant  of  God 
with  all  his  people,  whether  Jews  or  Gentiles. 

Ys.  14. 15.  These  verses  contain  a  confirmation  and 
illustration  of  what  precedes.  '  Ye  who  were  far  off 
are  made  nigh  by  the  blood  of  Christ.  Fm'  he  is  our 
peace.  He  has  effected  the  twofold  reconciliation 
above  referred  to.'  Tliis  he  has  accomplished  by  abol- 
ishing the  law.  The  law,  however,  is  viewed  in  a 
twofold  aspect  in  this  connection.  First,  it  was  that 
original  covenant  of  works,  demanding  perfect  obe- 
dience, whose  conditions  must  be  satisfied  in  order  to 
the  reconciliation  of  men  with  God.  Christ  by  being 
made  under  the  law.  Gal.  4,  4,  and  fulfilling  all  right- 
eousness, has  redeemed  those  who  were  under  the  law. 
He  delivered  them  from  the  obligation  of  fulfilling  its 
demands  as  the  condition  of  their  justification  before 
God.  In  this  sense  they  are  not  under  the  law.  Comp. 
Rom.  6,  14.  Y,  4.  6.  Gal.  5,  18.  Col.  2,  14.  But  sec- 
ondly, as  Christ  abolished  the  law  as  a  covenant  of 
works  by  fulfilling  its  conditions,  so  he  abolished  the 
Mosaic  law  by  fulfilling  all  its  types  and  shadows.  He 
was  the  end  of  the  law  in  both  these  aspects,  and  there- 
fore, it  ceased  to  bind  the  people  of  God  in  either  of 


CHAP.  II.  VS.  14,  15.  131 

these  forms.  Of  this  doctrine  the  whole  of  the  New 
Testament  is  full.  Tlie  epistles  especially  are  in  large 
measm-e  devoted  to  proving  that  believers  are  not 
under  the  law  in  either  of  these  senses,  but  under 
grace.  Thus  it  is  that  Christ  is  oin*  peace.  The  aboli- 
tion of  the  law  as  a  covenant  of  works  reconciles  us  to 
God ;  the  abolition  of  the  Mosaic  law  removes  the  wall 
between  the  Jews  and  Gentiles.  This  is  what  is  here 
taught.  By  abolishing  the  law  of  commandments,  i.  e. 
the  law  in  both  its  forms,  the  apostle  says,  Christ  has, 
first,  of  the  twain  made  one  new  man,  v.  15 ;  and 
secondly,  he  has  reconciled  both  unto  God  in  one  body 
by  the  cross,  v.  16. 

Though  the  general  sense  of  this  passage  is  plain, 
there  is  no  little  diversity  as  to  the  details  of  the  inter- 
pretation. The  Greek  is  printed  for  the  convenience 
of  the  reader.  AvTb<;  jdp  ia-nv  rj  elprjvr]  rj/jiwv,  6  irQi,rj(7a<i 
ra  ajjii^orepa  €i>,  koX  to  fiecroroi^ov  tov  (ppay/xov  \vaa<i, 
Tr]v  e'xPpav,  iv  rfj  capKl  avTov,  tov  vofiov  rcov  ivroXcav  iv 
86<yfj,a(Ti  Karapjr)(Ta<;.  Our  translators,  by  assuming  that 
e^dpav  depends  on  KaTapj7j(Ta<i,  and  of  course  that  vo/xov 
is  in  apposition  with  it,  have  in  a  great  measure  deter- 
mined thereby  the  interpretation  of  the  whole  passage. 
The  words  fiea-orotxov,  e^^pai/,  and  v6p,ov  must  all  refer 
to  the  same  thing.  The  sense  would  then  be,  '  For  he 
is  our  peace,  having  made  the  two  one  by  having  de- 
stroyed the  middle  wall  of  partition,  that  is,  by  having 
destroyed,  by  his  flesh,  the  enmity,  viz.,  the  law  of 
commandments  with  ordinances.'  The  preferable  con- 
struction is  to  make  e^dpav  depend  on  Xuo-a?.     It  is 


132  EPHESIAN8, 

then  in  apposition  with  fjLecroToixov,  but  not  with  vofiov  ; 
and  Karapyr}cra<i  top  vo/jlov,  instead  of  being  a  mere  re- 
petition of  \v<Ta<i  TO  fjuecroToi'^ov,  is  an  independent 
clause  explaining  the  manner  in  which  the  reconcilia- 
tion of  the  Jews  and  Gentiles  had  been  effected.  The 
passage  then  means,  '  He  is  our  peace  because  he.  has 
made  the  two  one  by  removing  the  enmity  or  middle 
wall  which  divided  the  Jews  and  Gentiles,  and  this  was 
done  by  abolishing  the  law.'  The  reconciliation  itself 
is  expressed  by  saying,  '  He  made  the  two  one,  having 
removed  the  wall  or  enmity  between  them.'  The  mode 
in  which  this  was  done,  is  expressed  by  saying,  '  He 
abolished  the  law.' 

In  the  phrase  fiea-oTotxoJ^  tow  ^payfiov,  middle  wall 
of  partition,  the  latter  noun  is  explanatory  of  the 
former,  i.  e.  (jipajfiov  is  the  genitive  of  apposition. 
The  middle  wall  which  consisted  in  the  hedge,  which 
separated  the  two  parties.  What  that  hedge  was  is 
immediately  expressed  by  the  word  exOpav.  It  was 
the  enmity  subsisting  between  them.  'Having  re- 
moved the  middle  wall,  i.  e.  the  enmity,  or  their  mutual 
hatred.'  By  enmity,  therefore,  is  not  to  be  understood 
the  lavj,  as  the  cause  of  this  alienation,  but  the  aliena- 
tion itself;  because  in  what  follows  the  removal  of  the 
enmity  and  the  abolition  of  the  law  are  distinguished 
from  each  other,  the  latter  being  the  means  of  accom- 
plishing the  former. 

That  e^dpav  is  to  be  connected  with  \ucra?  and  not,  as 
our  translation  assumes,  with  KaTupyijcra^,  is  argued  first 
from  the  position  of  the  words,  which  favours  this  con- 


CHAP.  IT.  vs.  14,  15.  133 

struction ;  secondly,  because  the  expression  \veiv  ex^pav 
is  common,  and  KaTapjeiv  ex^pav  never  occurs;  and 
thirdly,  because  the  sense  demands  this  construction, 
inasmuch  as  the  ambiguous  phrase  middle  wall  of  par- 
tion  thus  receives  its  needed  explanation.  Tlie  apostle 
first  states,  what  it  was  that  divided  the  Jews  and  Gen- 
tiles, viz.,  their  mutual  hatred,  and  then  how  that  hatred 
had  been  removed. 

The  words  eV  ry  aapKi  avrov,  are  not  to  be  connected 
with  Xva-a'i.  That  is,  the  apostle  does  not  mean  to  say 
that  Christ  has  removed  the  enmity  between  the  Jews 
and  Gentiles  hy  his  flesJi.  Tliey  are  to  be  connected 
with  the  following  participle  {Karap'yrjaa';).  "  Having 
by  his  flesh,  i.  e.  by  his  death,  abolished  the  law." 
This  is  the  great  truth  which  Paul  had  to  teach.  Christ 
by  his  death  has  freed  us  from  the  law.  We  are  no 
longer  under  the  law  but  under  grace.  Rom.  6,  14. 
We  are  no  longer  required  to  seek  salvation  on  the 
ground  of  obedience  to  the  law,  which  says :  "  Do  this, 
and  live,"  and  "  Cursed  is  every  one  that  continueth 
not  in  all  things  written  in  the  book  of  the  law  to  do 
them."  Christ  has  freed  us  from  the  law  as  a  covenant 
of  works,  by  being  himself  made  subject  to  it.  Gal.  4, 
5;  by  bearing  its  penalty.  Gal.  3,  13;  by  his  body, 
Rom.  7,  4 ;  by  the  body  of  his  flesh,  Col.  1,  22  ;  by  his 
cross.  Col.  2,  14.  In  this  connection  the  expressions, 
"  by  the  blood  of  Christ,"  v.  13;  "by  his  flesh,"  v.  14; 
"  by  his  cross,"  all  mean  the  same  thing.  They  are  but 
different  modes  of  expressing  his  sacrificial,  or  atoning 
death,  by  which  the  law  was  satisfied  and  our  recon- 


134  EPHESIANS, 

ciliation  to  God  is  effected.  The  ''abolishing,"  there- 
fore, of  which  the  apostle  speaks,  does  not  consist  in 
setting  the  law  aside,  or  suspending  it  by  a  sovereign, 
executive  act.  It  is  a  causing  it  to  cease ;  or  rendering 
it  no  longer  binding  by  satisfying  its  demands,  so  that 
we  are  judicially  free  from  it;  free  not  by  the  act  of  a 
sovereign  but  by  the  sentence  of  a  judge  ;  not  by  mere 
pardon,  but  by  justification.  Wlio  is  he  that  condemns, 
when  God  justifies?  Kom.  8,  34.  The  law  which 
Christ  has  thus  abolished  is  called  "  the  law  of  com- 
mandments in  ordinances."  This  may  mean  the  law 
of  commandments  with  ordinances — referring  to  the 
two  classes  of  laws  {ivrdXi]  and  S6y/xa),  moral  and 
positive  ;  or  it  may  refer  to  the  form  in  which  the  pre- 
cepts are  presented  in  the  law,  as  positive  statutes,  or 
commands,  tmv  evrokoiv  giving  the  contents  of  the  law, 
and  ev  Boy/xaac  the  form.  Tlie  idea  probably  is  that  the 
law  in  all  its  compass,  and  in  all  its  forms,  so  far  as  it 
was  a  covenant  prescribing  the  conditions  of  salvation, 
is  abolished.  The  law  of  which  the  apostle  here  speaks 
is  not  exclusively  the  Mosaic  law.  It  is  so  described 
in  various  parallel  passages,  as  holy,  just  and  good,  as 
taking  cognizance  of  the  inward  feelings,  as  to  make 
it  evident  it  is  the  law  of  God  in  its  widest  sense. 
It  is  the  law  which  binds  the  heathen  and  which  is 
written  on  their  hearts.  It  is  the  law  from  which 
the  death  of  Christ  redeems  men.  But  redemption 
is  not  mere  deliverance  from  Judaism,  and  therefore 
the  law  from  which  we  are  freed  by  the  death  of 
Christ  is  not  merely  the  law  of  Moses.     Deliverance 


CHAP.  II.  VS.  14,  15.  135 

from  the  Mosaic  institutions  could  not  have  the  ef- 
fects ascribed  to  the  freedom  from  the  law  of  which 
Paul  speaks.  It  could  not  secure  reconciliation  to 
God,  justification,  and  holiness,  all  of  which,  accord- 
ing to  the  apostle,  flow  from  the  redemption  effected 
by  Christ.  Tlie  antithetical  ideas  always  presented  in 
Paul's  writings,  on  this  subject,  are  the  law  and  grace, 
the  law  and  the  gospel,  the  system  which  says:  "Do 
and  live," — and  the  system  which  says:  "Believe  and 
live ; " — as,  however,  the  form  in  which  the  law  was 
ever  present  to  the  minds  of  the  early  Christians  was 
that  contained  in  the  Mosaic  institutions ;  as  all,  who  in 
that  day  were  legalists,  were  Judaizers,  and  as  the 
Mosaic  economy  was  included  in  the  law  which  Christ 
abolished,  in  many  cases  (as  in  the  passage  before  us), 
special  reference  is  had  to  the  law  in  that  particular 
form.  But  in  teaching  that  men  cannot  be  saved  by 
obedience  to  the  law  of  Moses,  Paul  taught  that  we 
cannot  be  saved  by  obedience  to  the  law  in  any  form. 
Or  rather,  by  teaching  that  salvation  is  not  of  works 
of  any  kind,  but  of  grace  and  through  faith,  he  teaches 
it  is  not  by  the  specific,  ceremonial  works  enjoined  in 
the  law  of  Moses. 

It  is  objected  to  the  above  interpretation  of  this  pas- 
sage, which  is  the  common  one,  that  in  order  to  justify 
connecting  eV  Soyfiaat  with  ivroXcov  {the  law  of  com- 
mandments in  ordinances)^  the  article  should  be  used. 
It  is  therefore  urged  that  eV  ho'yixaa-c  must  be  connected 
with  Karapj7](Ta<i  and  the  passage  read,  "  having 
abolished  by  doctrine  the  law  of  commandments."    To 


136  EPHESIAN8, 

this,  however,  it  is  answered — 1.  That  the  connecting 
article  is  frequently  omitted  in  cases  where  the  qualify- 
ing word  is  intimately  connected  with  the  word  to  be 
qualified,  so  as  to  form  one  idea  with  it.  See  Eph.  2, 
11.  2  Cor.  7,  7.  Col.  1,  4.  2.  That  KaTapyr)(ja<i  has 
its  qualifying  clause  in  the  words  ev  rfj  aapKi.  It  would 
be  incongruous  to  say  that  Christ  abolished  the  law  by 
his  death,  by  doctrine.  3.  The  word  Boy/xa  never 
means  doctrine  in  the  IS^ew  Testament,  and  therefore 
cannot  have  that  meaning  here.  4.  And  finally  the 
sense  is  bad,  contrary  to  the  whole  analogy  of  Scrip- 
ture. Tlie  law  was  not  abolished  by  Christ  as  a 
teacher ;  but  by  Christ  as  a  sacrifice.  It  was  not  by 
his  doctrine,  but  by  his  blood,  his  body,  his  death,  his 
cross,  that  our  deliverance  from  the  law  was  efi'ected. 
The  doctrine  of  the  passage,  therefore,  is  that  the  mid- 
dle wall  of  partition  between  the  Jews  and  Gentiles, 
consisting  in  their  mutual  enmity,  has  been  removed  by 
Christ's  having,  through  his  death,  abolished  the  law 
in  all  its  forms,  as  a  rule  of  justification,  and  thus, 
opening  one  new  way  of  access  to  God,  common  to 
Jews  and  Gentiles. 

Tlie  design  of  Christ  in  thus  abolishing  the  law  was 
two-fold.  First,  the  union  of  the  Jews  and  Gentiles  in 
one  holy.  Catholic  church.  And,  Secondly,  the  recon- 
ciliation of  both  to  God.  Tlie  former  is  expressed,  by 
saying:  "In  order  that  he  might  create  the  two,  in 
himself,  one  new  man,  making  peace."  The  two,  tou? 
Bvo,  are  of  course  the  two  spoken  of  above,  the  Jews 
and  Gentiles.     They  were  separate,  hostile  bodies,  alike 


CHAP.  n.  vs.  14,  15.  13Y 

dead  in  trespasses  and  sins,  equally  the  children  of 
wrath.  They  are  created  anew,  so  as  to  become  one 
body  of  which  Christ  is  the  head.  And,  therefore,  it 
is  said,  ev  eauTM,  in  /ii?7iself,  i.  e.  in  virtue  of  union 
with  him.  Union  with  Christ  being  the  condition  at 
once  of  their  unity  and  of  their  holiness.  They  are 
created  e«  eva  Kaivov  avOpcairov.  They  are  one,  and 
they  are  new,  i.  e.  renewed.  Kaivo'i  means  newly 
made,  uninjured  by  decay  or  use ;  and  in  a  moral  sense 
renewed,  ])ure.  See  4,  24.  2  Cor.  5,  17.  Gal.  6.  15. 
Col.  3,  10.  Mahing peace,  iroicov  elpi]vr]v.  The  present 
participle  is  here  used,  because  the  effect  or  operation 
is  a  continuous  one.  The  union  or  j)eace  which  flows 
from  the  abrogation  of  the  law  by  the  death  of  Clirist, 
is  progressive,  so  far  as  it  is  inward  or  subjective.  The 
outward  work  is  done.  The  long  feud  in  the  human 
family  is  healed.  The  distinction  between  Jew  and 
Gentile  is  abolished.  All  the  exclusive  privileges  of 
the  former  are  abrogated.  The  wall  which  had  so  long 
shut  out  the  nations  is  removed.  There  is  now  one  fold 
and  one  shepherd.  Since  the  abrogation  of  the  law  there 
is  neither  Jew  nor  Greek,  there  is  neither  bond  nor 
free,  there  is  neither  male  nor  female ;  for  all  believers 
are  one  in  Christ  Jesus.     Gal.  3,  28. 

V.  16.  The  second  part  of  Christ's  purpose  is  ex- 
pressed in  this  verse.  It  was  that  he  might  reconcile 
{airoKaTaWd^ri)  the  two,  united  in  one  body,  unto  God, 
by  means  of  the  cross,  having  thereby  slain  the  enmity. 
The  end  effected  was  reconciliation  with  God; — the 
subjects  of  this  reconciliation  are  the  church,  the  one 


138  EPHESIANS, 

body  into  which  Jews  and  Gentiles  are  merged  (so 
that  the  one  is  (rvaawyua  with  the  other,  Eph.  3,  6); 
the  means  of  tliis  reconciliation  is  the  cross,  because  the 
cruciiixion  of  our  Lord  removes  the  enmity  which  pre- 
vented the  reconciliation  here  spoken  of. 

To  reconcile  is  to  eifect  peace  and  union  between 
parties  previously  at  variance.  Neither  the  English 
nor  Greek  terms  {SiaXXda-aeiv,  KaraXKaaaeiv)  indicate 
whether  the  change  effected  is  mutual  or  only  on  one 
side.  A  child  is  reconciled  to  an  offended  father  who 
receives  him  into  favour,  though  the  father's  feelings 
only  have  been  changed.  "Whether  the  reconciliation 
effected  by  Christ  between  man  and  God  results  from 
an  inward  change  in  men,  or  from  the  propitiation  of 
G-od — or  whether  both  ideas  are  to  be  included,  is  de- 
termined not  by  the  signification  of  the  word,  but  by 
the  context  and  the  analogy  of  Scripture.  When 
Christ  is  said  to  reconcile  men  to  God,  the  meaning  is 
that  he  propitiated  God,  satisfied  the  demands  of  his 
justice,  and  thus  rendered  it  possible  that  he  might  be 
just  and  yet  justify  the  ungodly.  Tliis  is  plain,  because 
the  reconciliation  is  always  said  to  be  effected  by  the 
death,  the  blood,  the  cross  of  Christ;  and  the  proxi- 
mate design  of  a  sacrifice  is  to  propitiate  God,  and  not 
to  convert  the  offerer  or  him  for  whom  the  offering  is 
made.  "What  in  one  place  is  expressed  by  saying 
Christ  reconciled  us  to  God,  is  "in  another  place  ex- 
pressed by  saying,  he  was  a  propitiation,  or  made  pro- 
pitiation for  our  sins. 

The  subjects  of  this  reconciliation  are  the  Jews  and 


ciiAP.  n.  VEK.  16.  139 

Gentiles  united  in  one  body,  i.  e.  the  church — tov? 
d/j,(f)OTipov<;  iv  evl  a-w/iart.  His  death  had  not  reference 
to  one  class  to  the  exclusion  of  the  other.  It  was  de- 
signed to  bring  unto  God,  the  whole  number  of  the 
redeemed,  whether  Jews  or  Gentiles,  as  one  living 
body,  filled  with  his  Spirit  as  well  as  washed  in  his 
blood. 

Many  commentators  understand  the  words  "  in  one 
body "  to  refer  to  Christ's  own  body,  and  the  words 
"by  the  cross,"  at  the  close  of  the  sentence,  to  be 
merely  explanatory.  The  sense  would  then  be,  "That 
he  might  reconcile  both  unto  God,  by  one  body,  i.  e. 
by  the  one  ofiering  of  himself,  i.  e.  by  his  cross."  The 
obvious  objection  to  this  interpretation  is,  that  "one 
body"  cannot  naturally  be  explained  to  mean  "one 
offering  of  his  body."  Besides  this,  the  passage,  vs. 
13-16,  would  then  repeat  five  times  the  idea :  the  sacri- 
fice of  Christ  reconciled  us  to  God.  The  natural  oppp- 
sition  between  "  the  two  "  and  "  the  one  hody,''''  favours 
the  common  interpretation.  Christ  created  the  two 
into  one  new  man,  and  as  thus  united  in  one  body,  he 
reconciled  both  unto  God. 

The  means  by  which  this  reconciliation  was  effected 
is  the  cross — ^because  on  it  he  slew  the  enmity  which 
separated  us  from  God.  The  latter  clause  of  the  verse 
is  therefore  explanatory  of  what  precedes.  '  He  recon- 
ciled both  to  God,  having,  by  the  cross,  slain  the 
enmity.'  The  enmity  in  this  place,  as  in  v.  15,  many 
understand  to  be  the  enmity  between  the  Jews  and 
Gentiles,  and  make  the  apostle  say:    'Christ  by  his 


140  EPHESIANS, 

crucifixion  has  destroyed  the  enmity  between  the  Jews 
and  Gentiles  and  then  reconciled  them  thus  united  in 
one  body  to  God.'  It  is  urged  in  favour  of  this  inter- 
pretation that  it  is  unnatural  to  make  the  word  enmity 
in  this  verse  and  in  verse  15  refer  to  different  things. 
The  great  doctrine  in  the  whole  context  is  the  unity  of 
all  believers,  and  therefore,  that  is  to  be  kept  in  view. 
It  is  the  enmity  between  the  Jews  and  Gentiles  and 
their  union  of  which  the  apostle  is  treating.  But  that 
idea  had  just  before  been  expressed.  It  is  perfectly 
pertinent  to  the  apostle's  object  to  show  that  the  union 
between  the  Jews  and  Gentiles  was  effected  by  the 
reconciliation  of  both,  by  his  atoning  death,  to  God. 
The  former  flows  from  the  latter.  In  this  connection 
the  words  "  having  slain  the  enmity  on  it,"  serve  to 
explain  the  declaration  that  the  cross  of  Christ  recon- 
ciles us  to  God.  His  death  satisfied  justice,  it  pro- 
pitiated God,  i.  e.  removed  his  wrath,  or  his  enmity 
to  sinners ;  not  hatred,  for  God  is  love,  but  the  calm 
and  holy  j)urpose  to  punish  them  for  their  sins.  This 
view  is  sustained  by  the  constantly  recurring  repre- 
sentations of  Scripture.  In  Col.  1,  20-22,  we  have  a 
passage  which  is  exactly  parallel  to  the  one  before  us. 
It  is  there  said,,  that  God,  having  made  peace  by  the 
blood  of  the  cross,  reconciled  by  Christ  all  things  unto 
himself,  and  "  you,"  the  apostle  adds,  "  that  were 
sometime  alienated  and  enemies  in  your  mind  by 
wicked  works,  yet  now  hath  he  reconciled  in  the  body 
of  his  flesh  through  death."  Here  it  is  obvious  that 
the  peace  intended  is  peace  between  God  and  man. 


CHAP.  II.    VER.  IT.  141 

So  too  in  Col.  2, 13. 14,  it  is  said :  "  You  being  dead  . . . 
liath  lie  quickened  together  witli  him,  having  forgiven 
you  all  trespasses  ;  blotting  out  the  handwriting  of 
ordinances  that  was  against  us,  which  was  contrary  to 
us,  and  took  it  out  of  the  way,  nailing  it  to  his  cross." 
Here  again  the  reconciliation  is  between  man  and  God; 
the  means,  the  cross — the  mode,  the  abrogation  or 
satisfaction  of  the  law.  The  epistles  to  the  Ephesians 
and  to  the  Colossians  are  so  much  a  reflection  the  one 
of  the  other,  that  they  serve  for  mutual  illustration. 
As  there  can  be  no  doubt  as  to  what  Paul  meant  in  the 
passages  addressed  to  the  Colossians,  they  serve  to 
determine  his  meaning  in  the  parallel  passages  to  the 
Ephesians.  The  context,  so  far  from  opposing,  favours 
the  interpretation  given  above.  Reconciliation  in- 
volves the  removal  of  enmity ;  the  reconciliation  is  to 
God,  therefore  the  enmity  is  that  which  subsisted 
between  God  and  man — the  peace  announced  in  con- 
sequence of  this  reconciliation,  verse  17,  is  peace  with 
God  ;  it  consists  in  the  liberty  of  access  to  him  spoken 
of  in  verse  18.  Thus  all  is  natural  in  the  relation  of  the 
several  clauses  to  each  other. 

Y.  17.  And  having  comSy  he  ^preached  jpeace^  for 
you  afar  of,  and  jpeace  *  foi^  those  near.  The  connec- 
tion is  not  with  verse  14,  but  with  verses  14r-16.  Christ 
having  eff'ected  peace,  announced  it.  This  is  the  bur- 
den of  the  Gospel,  Peace  on  earth,  and  good-will  to- 

*  The  repetition  of  elprivriy  before  to7s  (yyvs,  has  in  its  favour  many 
of  the  oldest  MSS.  and  versions,  and  is  adopted  by  Lachmann,  Meyer,  and 
others. 


142  EPHESIANS 


ward  man,  God  is  reconciled.  Being  justified  by 
faith  we  have  peace  with  God.  Christ  having  redeemed 
us  from  the  curse  of  the  law  ;  having  reconciled  us  to 
God  by  his  death,  came  and  preached  peace.  To 
what  preaching  does  the  apostle  refer  ?  Some  say  to 
Christ's  personal  preaching  while  here  on  earth.  Hav- 
ing come,,  i.  e.  in  the  flesh,  he  preached.  Tliis  supposes 
the  connection  is  not  with  what  immediately  precedes, 
but  with  verse  14. — '  He  is  our  peace,  and  having 
come  into  the  world  he  preached  peace.'  But  this 
breaks  the  concatenation  of  the  ideas.  The  reconcilia- 
tion is  represented  as  preceding  the  annunciation  of  it. 
Having  died,  he  came  and  preached.  The  preaching 
is,  therefore,  the  annunciation  of  the  favour  of  God, 
made  by  Christ,  either  in  person,  or  through  his  apos- 
tles and  his  Spirit.  Having  come,  iXdciov,  is  not  redun- 
dant, nor  does  it  refer  to  his  coming  into  the  world, 
but  to  that  reappearing  which  took  place  after  his 
resurrection,  which  was  temporarily  in  person  and 
continuous  in  his  Spirit.  He  is  with  the  church  always, 
even  to  the  end  of  the  world  ;  and  it  is  his  annuncia- 
tion of  peace  which  is  made,  by  the  word  and  Spirit, 
through  the  church.  Tlie  peace  meant,  according  to 
one  interpretation,  is  peace  between  Jews  and  Gentiles, 
according  to  another,  peace  with  God.  The  decision 
between  the  two  depends  on  the  view  taken  of  the 
context.  If  the  interpretation  given  above  of  the  pre- 
ceding verses  be  correct,  then  the  peace  here  mentioned 
can  only  be  peace  with  God.  The  dative  vfMiv  does 
not  depend  immediately  on  the  verb,  and  point  out  the 


cnAi'.  II.  \TSR.  18.  143 

object  to  whicli  tlie  preacliing  was  directed.  It  indicates 
those  for  whose  benefit  this  peace  has  been  procured. 
Christ  announced  that  peace  with  God  had,  by  the 
cross,  been  secured  for  those  afar  off,  viz.  the  Gentiles, 
as  well  as  for  the  Jews,  or  those  who  were  nigh. 

Y.  18.  The  proof  that  peace  has  thus  been  obtained 
for  both  is,  that  both  have  equally  free  access  to  God. 
The  on  at  the  beginning  of  the  verse  is  not  to  be  ren- 
dered that,  as  indicating  the  nature  of  the  peace  ;  but 
since,  as  introducing  the  evidence  that  such  peace  was 
procured.  That  evidence  is  found  in  the  fact  that  we 
have  access  to  God.  Had  not  his  wrath  been  removed, 
Kom.  5,  10,  the  enmity  been  slain,  we  could  have  no 
access  to  the  divine  presence.  And  since  Gentiles  have 
as  free  access  to  God  as  the  Jews,  and  upon  the  same 
terms  and  in  the  same  way,  it  follows  that  the  peace 
procured  by  the  death  of  Christ,  Avas  designed  for  the 
one  class  as  well  as  for  the  other. 

Access  is  not  mere  liberty  of  approach  ;  it  is  irpoaa- 
'ymyrj,  iritxpdicction.  Christ  did  not  die  simply  to  open 
the  way  of  access  to  God,  but  actually  to  introduce  us 
into  his  presence  and  favour.  Tliis  all  Scripture  teaches, 
and  this  the  context  demands.  Tliose  for  whom  the 
death  of  Christ  has  procured  peace,  are  declared  in 
what  follows  to  be  fellow-citizens  of  the  saints  ;  mem- 
bers of  the  family  of  God,  constituent  parts  of  that  tem- 
ple in  which  God  dwells  by  his  Spirit.  It  is  a  real  not 
a  mere  potential  redemption  and  reconciliation  which 
the  blood  of  Christ  effects.  He  died,  the  just  for  the 
unjust,  to  bring  us  nigh  unto  God.     This  introduction 


144  EPHESIAIfS, 

into  a  state  of  grace,  Kom.  5,  3,  is  not  identical  witli 
the  peace  procured  by  Christ,  but  the  effect  or  se- 
quence of  it.  Having  made  propitiation,  or  secured 
peace,  he  introduces  us  as  our  mediator  and  advocate 
into  the  divine  presence. 

As  to  this  access  we  are  taught  that  it  is — 1.  To  the 
Father.  2.  It  is  through  Christ.  3.  It  is  by  the  Spirit. 
The  doctrine  of  the  Trinity  as  involved  in  the  whole 
scheme  of  redemption,  evidently  underlies  the  repre- 
sentation contained  in  this  passage.  In  the  plan  of 
salvation  as  revealed  in  Scripture,  the  Father  repre- 
sents the  Godliead,  or  God  absolutely.  He  gave  a 
people  to  the  Son,  sent  the  Son  for  their  redemption, 
and  the  Spirit  to  apply  to  them  that  redemption. 
Hence,  in  the  beginning  of  this  epistle,  it  is  said  that 
God  as  the  God  and  Father  of  our  Lord  Jesus  Christ, 
hath  blessed  us  with  all  spiritual  blessings,  chose  us 
before  the  foundation  of  the  world  to  be  holy,  having 
predestinated  us  to  be  his  children.  He,  therefore, 
has  made  us  acceptable  in  the  Beloved,  in  whom  we 
have  redemption  through  his  blood.  It  is  the  Father, 
therefore,  as  the  apostle  says,  who  has  made  known  to 
us  his  purpose  to  reconcile  all  things  unto  himself  by 
Jesus  Christ.  Tlius  also  in  Col.  1,  19.  20,  it  is  said  it 
pleased  the  Father  that  in  him  all  fulness  should  dwell, 
and  having  made  peace  through  the  blood  of  the  cross 
by  him  to  reconcile  all  things  unto  himself.  In  1  Cor. 
8,  6,  it  is  said  there  is  to  us  one  God  even  the  Father, 
by  whom  are  all  things,  and  we  in  him ;  and  one  Lord, 
Jesus  Christ,  through  whom  are  all  things,  and  we  by 


CHAP.  n.  VER.  18.  145 

him.  This  representation  will  be  recognized  as  per- 
vading the  Scripture.  It  is  the  Father  as  representing 
the  Godhead,  to  whom  we  are  said  to  be  reconciled,  to 
be  brought  near,  into  whose  family  we  are  adopted, 
and  of  whose  glory  we  are  heirs. 

Secondly,  this  access  is  through  Christ.  Tliis  means, 
1st,  as  explained  in  the  context,  by  his  blood,  his  flesh, 
his  cross.  That  is,  it  is  by  his  vicarious  death.  It  is 
by  his  dying,  the  just  for  the  unjust,  that  he  brings  us 
near  to  God.  2.  It  is  by  his  intercession,  for  he  has 
not  only  died  for  us,  but  he  has  passed  through  the 
heavens  there  to  appear  before  God  for  us.  It  is,  there- 
fore, through  him,  as  our  mediator,  intercessor,  intro- 
ducer, forerunner,  that  we  draw  near  to  God.  This  is 
a  truth  so  plainly  impressed  on  the  Scriptures  and  so 
graven  on  the  hearts  of  believers,  that  it  gives  form  to 
all  our  modes  of  approach  to  the  throne  of  God.  It  is 
in  the  name  of  Christ,  all  our  praises,  thanksgivings, 
confessions,  and  prayers  are  offered,  and  for  his  sake 
alone  do  we  hope  to  find  them  accepted. 

Thirdly,  this  access  to  the  Father  is  by  the  Spirit. 
The  inward  change  by  which  we  are  enabled  to  believe 
in  Christ,  the  feelings  of  desire,  reverence,  filial  con- 
fidence which  are  essential  to  our  communion  with 
God,  are  the  fruits  of  the  Spirit.  Hence  we  are  said 
to  be  drawn  or  led  by  the  Spirit,  and  the  S23irit  also 
as  well  as  Christ  is  called  our  advocate,  or  paraclete ; 
and  God,  it  is  said,  because  we  are  sons,  hath  sent  forth 
the  Spirit  of  his  Son  into  our  hearts,  crying,  Abba, 
Father,  Gal.  4,  6.     The  words  eV  evl  rrvevaaTi,  hy  one 

10 


146  EPHESIANS, 

spirit^  are  not  to  be  understood  as  expressing  tlie  in- 
ward concord  or  fellowsliip  of  tlie  Jews  and  Gentiles  in 
drawing  near  to  God,  nor  simply  that  we  are  influenced 
by  a  common  spirit  of  life,  but  the  words  are  to  be 
understood  of  the  Holy  Ghost. — 1.  Because  the  word 
TTvevfza,  without  as  well  as  with  the  article  so  generally 
refers  to  the  Spirit  in  the  New  Testament.  2.  Because 
the  obvious  reference  to  the  Trinity  in  the  passage, 
("  to  the  Father,  through  Christ,  by  the  Spirit,")  de- 
mands this  interpretation.  And  3.  Because  the  same 
office  is  elsewhere  characteristically  referred  to  the 
Spirit.  The  other  interpretations  are  included  in  this. 
If  Jews  and  Gentiles  are  led  by  the  Spirit  to  draw  near 
to  God,  it  follows  that  they  come  with  one  heart ;  and 
are  animated  by  one  principle  of  life.  The  preposition 
iv  may  be  taken  instrumentally,  and  rendered  by,  as  in 
the  following  verse.  Or  it  may  mean  in  communion 
with.  The  Holy  Ghost  is  designated  here  as  one  Spirit, 
in  opposition  to  the  two  classes,  Jews  and  Gentiles. 
Both  have  access  by  one  and  the  same  Spirit.  Tlie 
two,  therefore,  are  not  only  one  body  as  stated  in  verse 
16,  but  they  are  inhabited  and  controlled  by  one  Spirit. 
Thus  in  1  Cor.  12,  11,  "  one  and  the  self-same  Spirit," 
is  said  to  divide  to  every  man  severally  as  he  wills  ; 
and  in  verse  12,  it  is,  "  By  one  Spirit  we  are  all  bap- 
tized into  one  body."  Thus  has  the  divine  purpose  of 
which  the  apostle  spoke  in  the  first  chapter — ^his  pur- 
pose to  unite  all  his  people  in  one  harmonious  body — 
been  consummated.  Christ  by  his  cross  has  reconciled 
them,  both  Jews  and  Gentiles,  unto  God  ;  the  distinc- 


CHAP.  II.   VEK.  19.  147 

tion  between  the  two  classes  is  abolished ;  united  in  one 
body,  filled  and  guided  by  one  Spirit,  they  draw  near 
to  God  as  his  common  children. 

V.  19.  The  consequences  of  this  reconciliation  are 
that  the  Gentiles  are  now  fellow-citizens  of  the  saints, 
members  of  the  family  of  God,  and  part  of  that  temple 
in  which  God  dwells  by  his  Spirit.  Formerly  they 
were  ^ivoi,  strangers,  now  they  are  o-u/ATroXtTat,  yellow- 
citizens.  Formerly  the  Gentiles  stood  in  the  same 
relation  to  the  theocracy  or  commonwealth  of  Israel, 
that  we  do  to  a  foreign  State.  Tliey  had  no  share  in 
its  privileges,  no  participation  in  its  blessings.  ]Sfow 
they  are  "  fellow-citizens  of  the  saints."  By  saints  are 
not  to  be  understood  the  Jews,  nor  the  ancient  patri- 
archs, but  the  people  of  God.  Christians  have  be- 
come, under  the  new  dispensation,  what  the  Jews  once 
Tyere,  viz.  saints,  men  selected  and  separated  from  the 
world,  and  consecrated  to  God  as  his  peculiar  people. 
They  now  constitute  the  theocracy — which  is  no  longer 
confined  to  any  one  people  or  country,  but  embraces 
all  in  every  country  who  have  access  to  God  by  Christ 
Jesus.  In  this  spiritual  kingdom  the  Gentiles  have  now 
the  right  of  citizenship.  They  are  on  terms  of  perfect 
equality  with  all  other  members  of  that  kingdom.  And 
that  kingdom  is  the  kingdom  of  heaven.  The  same 
terms  of  admission  are  required,  and  neither  more  nor 
less,  for  membership  in  that  kingdom,  and  for  admis- 
sion into  heaven ;  all  who  enter  the  one  enter  the 
other  ;  the  one  is  but  the  infancy  of  the  other ;  we  are 
now,  says  Paul,  the  citizens  of  heaven.    It  is  not,  there- 


148  EPHESIAJNS, 

fore,  to  tlie  participation  of  the  privileges  of  the  old, 
external,  visible  theocracy,  nor  simply  to  the  pale  of 
the  visible  Christian  church,  that,  the  apostle  here 
welcomes  his  Gentile  brethren,  but  to  the  spiritual 
Israel,  the  communion  of  saints  ;  to  citizenship  in  that 
kingdom  of  which  Christ  is  king,  and  membership  in 
that  body  of  which  he  is  the  head.  It  is  only  a  change 
of  illustration  without  any  essential  change  of  sense, 
when  the  apostle  adds,  they  are  no  longer  irdpoiKoi,  but 
oiKecoi.  The  family  is  a  much  more  intimate  brother- 
hood than  the  State.  The  relation  to  a  father  is  much 
more  sacred  and  tender  than  that  which  we  bear  to  a  civil 
ruler ;  and  therefore,  there  is  an  advance  in  this  clause 
beyond  what  is  said  in  the  former.  If  in  the  former 
we  are  said  to  be  fellow-citizens  with  the  saints,  here 
we  are  said  to  be  the  children  of  God ;  whose  charac- 
ter and  privileges  belong  to  all  those  in  whom  God 
dwells  by  his  Spirit. 

Y.  20.  As  0I/C09  means  both  a  family  and  a  house, 
the  apostle  passes  from  the  one  figure  to  the  other. 
The  Gentiles  are  members  of  the  family  of  God,  and 
they  are  parts  of  his  house.  They  are  built,  iirl  rw 
^efiekim  rwv  airoaroXwv  koX  nrpo^rjrSiv,  on  the  founda- 
tion of  the  apostles  and  prophets,  Christ  himself  being 
the  chief  corner-stone. 

That  the  prophets  here  mentioned  are  those  of  the 
new  dispensation,  is  evident — ^first  from  the  position  of 
the  terms.  It  would  more  naturally  be  prophets  and 
apostles  if  the  Old  Testament  prophets  had  been  in- 
tended.   As  God  has  set  in  the  church,  '  first  apostles, 


CHAP.  n.  VEE.  20.  149 

and  second,  prophets,'  it  is  obvious  that  these  are  the 
classes  of  teachers  here  referred  to.  2.  Tlie  statement 
here  made  that  the  apostles  and  prophets  are,  or  have 
laid,  the  foundation  of  that  house  of  which  the  Gentiles 
are  a  part,  is  more  obviously  true  of  the  New,  than  of 
the  Old  Testament  prophets.  3.  The  passage  in  ch.  3, 
5,  in  which  it  is  said,  "The  mystery  of  Christ  is  now 
revealed  to  holy  apostles  and  prophets  by  the  Spirit," 
is  also  strongly  in  favour  of  this  interpretation. 

On  account  of  the  omission  of  the  article  before  irpo 
<pr)TQ>v  some  render  the  clause  thus :  '  The  apostle- 
prophets — or  apostles  who  are  prophets.'  But  this  is 
unnecessary,  because  the  repetition  of  the  article  is  often 
dispensed  with,  when  the  connected  nouns  belong  to  one 
category,  and  constitute  one  class.  Both  apostles  and 
prophets  belong  to  the  class  of  Christian  teachers. 
This  interpretation  is  not  only  unnecessary,  it  is  also 
improbable;  because  apostles  and  prophets  were  not 
identical.  There  were  many  prophets  who  were  not 
apostles.  The  latter  were  the  immediate  messengers 
of  Christ,  invested  with  infallible  authority  as  teachers, 
and  supreme  power  as  rulers  in  his  church.  The  pro- 
phets were  a  class  of  teachers  who  spoke  by  inspira- 
tion as  the  Spirit  from  time  to  time  directed. 

The  principal  difference  of  opinion  as  to  the  inter- 
pretation of  this  clause,  is  whether  "  the  foundation  of 
the  apostles  and  prophets  "  means  the  foundation  which 
they  constitute — or,  which  they  laid.  In  favour  of  the 
latter  view,  it  is  urged  that  Christ,  and  not  the  apostles, 
is  the  foundation  of  the  church  ;  that  Paul,  1  Cor.  3, 


150  EPHESIAlfS, 

10,  speaks  of  himself  as  having  laid  the  foundation, 
and  not  as  being  part  of  it ;  and  that  it  is  derogatory 
to  Christ  to  associate  him  with  the  apostles  on  terms  of 
such  apparent  equality,  he  being  one  part  and  they 
another  of  the  foundation.  On  the  other  hand,  how- 
ever, it  may  be  said,  that  there  is  a  true  and  obvious 
sense  in  which  the  apostles  are  the  foundation  of  the 
church  ;  secondly,  they  are  expressly  so  called  in  Scrip- 
ture— as  in  Rev.  21,  14,  besides  the  disputed  passage. 
Matt.  16, 18  ;  and  thirdly,  the  figure  here  demands  this 
interpretation.  In  this  particular  passage  Christ  is  the 
corner  stone,  the  apostles  the  foundation,  believers  the 
edifice.  The  corner  stone  is  distinguished  from  the 
foundation.  To  express  the  idea  that  the  church  rests 
on  Christ,  he  is  sometimes  called  the  foundation  and 
sometimes  the  corner  stone  of  the  building ;  but  where 
he  is  called  the  one,  he  is  not  represented  as  the  other. 
This  representation  no  more  implies  the  equality  of 
Christ  and  the  apostles,  than  believers  being  represented 
as  constituting  with  him  one  building,  implies  their 
equality  with  him. 

As  the  corner  stone  of  a  building  is  that  which 
unites  and  sustains  two  walls,  many  suppose  that  the 
union  and  common  dependence  on  Christ  of  the  Jews 
and  Gentiles,  are  intended  in  the  application  of  this 
term  to  the  Redeemer.  But  as  the  same  figure  is  used 
where  no  such  reference  can  be  assumed,  it  is  more 
natural  to  understand  the  apostle  as  expressing  the  gen- 
eral idea  that  the  whole  church  rests  on  Christ.  This 
Isaiah  predicted  should  be  the  case,  when  he  represents 


CHAP.  n.  VER.  21.  151 

Jehovah  as  saying :  "  Behold  I  lay  in  Zion  for  a  foun- 
dation, a  stone,  a  tried  stone,  a  precious  corner  stone,  a 
sure  foundation;  he  that  believeth  shall  not  make 
haste."  Isaiah  28,  16.  Ps.  118,  22.  Matt.  21,  42. 
Acts  4,  11.     1  Cor.  3,  11.     1  Pet.  2,  6-8. 

Y.  21.  Christ  being  the  corner  stone,  every  thing 
depends  on  union  with  him.  Therefore  the  apostle 
adds,  "  In  whom  all  the  building  fitly  framed  together 
groweth  unto  a  holy  temple  in  the  Lord."  Christ  is  the 
principle  at  once  of  support  and  of  growth.  He  not 
only  sustains  the  building,  but  carries  it  on  to  its  con- 
summation. The  words  iv  w  are  not  to  be  rendered,  on 
which^  referring  to  the  foundation,  but,  in  wJwm,  refer- 
ring to  Christ.  Union  with  him  is  the  sole  essential 
condition  of  our  being  parts  of  that  living  temple  of 
which  he  is  the  corner  stone. 

The  words  iracra  rj  ocKoSofM'q,  even  without  the  article, 
which,  because  wanting  in  the  oldest  manuscripts,  many 
critics  omit,  must  here  mean  "the  whole,"  and  not 
"  every  building."  It  would  destroy  the  whole  con- 
sistency of  the  figure  to  represent  "  every  congrega- 
tion," as  a  temple  by  itself  resting  on  Christ  as  the 
comer  stone.  Christ  has  but  one  body,  and  there  is  but 
one  temple  composed  of  Jews  and  Gentiles,  in  which 
God  dwells  by  his  Spirit. 

All  the  parts  of  this  temple  are  "fitly  framed 
together,"  a-vvapfioXojovfievr].  Intimate  union  by  faith 
with  Christ  is  the  necessary  condition  of  the  increase 
spoken  of  immediately  afterwards.  The  building  how- 
ever is  not  only  thus  united  with  the  corner  stone,  but 


152  EPHESIANS, 

the  several  parts  one  with  another,  so  as  to  constitute  a 
well  compacted  whole.  This  union,  as  appears  from 
the  nature  of  the  building,  is  not  external  and  visible, 
as  a  worldly  kingdom  under  one  visible  head,  but 
spiritual. 

"  Groweth  unto  a  holy  temple,"  av^et  ek  vaov  ayi.ov, 
i.  e.  increases  so  as  to  become  a  holy  temple.  A  temple 
is  a  building  in  which  God  dwells.  Such  a  temple  is 
holy,  as  sacred  to  him.  It  belongs  to  him,  is  conse- 
crated to  his  use,  and  can  neither  be  appropriated  by 
any  other,  nor  used  for  any  thing  but  his  service,  with- 
out profanation.  This  is  true  of  the  church  as  a  whole, 
and  of  all  its  constituent  members.  The  money- 
changers of  the  world  cannot,  with  impunity,  make 
the  church  a  place  of  traffic,  or  employ  it  in  any  way  to 
answer  their  sordid  or  secular  ends.  The  church  does 
not  belong  to  the  state,  and  cannot  lawfully  be  con- 
trolled by  it.  It  is  "  sacred,"  set  apart  for  God.  It  is 
his  house  in  which  he  alone  has  any  authority. 

The  words  iv  Kvplw,  in  the  Lord^  at  the  end  of  this 
verse,  admit  of  different  constructions.  They  may  be 
connected  with  the  word  ^empZ^  immediately  preceding, 
and  be  taken  as  equivalent  to  the  genitive  '  Temple  in 
the  Lord,'  for  '  Temple  of  the  Lord.'  But  as  the  word 
Lord  must  refer  to  Christ,  and  as  the  temple  is  the 
house  of  God,  this  explanation  produces  confusion. 
They  may  be  connected  with  the  word  holy,  'holy  in 
the  Lord,'  i.  e.  holy  in  virtue  of  union  with  the  Lord, 
which  gives  a  very  good  sense.  Or  they  may  be  re- 
ferred to  the  verb,  'Grows  by,'  or  better,  'in  union 


CHAP.  n.  VER.  22.  153 

with  the  Lord.'  This  has  in  its  favour  the  parallel 
passage,  4, 16.  The  church  compacted  together  in  him, 
grows  in  him,  in  virtue  of  that  union,  into  a  holy 
temple. 

V.  22.  What  was  said  of  the  whole  body  of  be- 
lievers, is  here  affirmed  of  the  Ephesian  Christians. 
"  In  whom  ye  also  are  builded  together  for  an  habita- 
tion of  God  through  the  Spirit."  Builded  together., 
arvvocKoSofj.eta6e,  may  mean  either,  '  you  together  with 
other  believers ; '  or,  '  you  severally  are  all  united  in 
this  building.'  The  former  appears  more  consistent 
with  the  context.  Habitation  of  God,  KaToiKTjrijpiov  rov 
^eov,  is  only  an  equivalent  expression  to  the  phrase 
"  holy  temple  "  of  the  preceding  verse.  There  seems 
to  be  no  sufficient  reason,  for  considering  that  the  kut- 
oLKTjTrjpiov  of  this  verse  refers  to  individual  believers, 
and  vao<^  ayio's  in  the  preceding,  to  the  united  body. 
So  that  the  sense  were,  '  God,  by  dwelling  in  each  of 
you  by  his  Spirit,  makes  you  collectively  his  temple.' 
This  confuses  the  whole  figure.  The  two  verses  are 
parallel.  The  whole  building  grows  to  a  holy  temple. 
And  you  Ephesians  are  builded  together  with  other 
believers  so  as  to  form  with  them  this  habitation  of 
God. 

The  words  iv  irvevfjbart,  at  the  end  of  the  verse,  are" 
variously  explained.  Some  make  them  qualify  adjec-% 
tively  the  preceding  word.  '  Habitation  in  the  Spirit,' 
for  '  Spiritual  habitation.'  Others  express  the  sense 
paraphrastically,  thus :  '  Habitation  of  God  in  virtue 
of  the  indwelling  of  the  Spirit.'    This  is  in  accordance 


154:  EPHESIAN8, 

with  other  passages  in  which  the  church  is  called  the 
temple  of  God  because  he  dwells  therein  by  the  Spirit. 
The  Spirit  being  a  divine  person,  his  presence  is  the 
presence  of  God.  Finally,  the  words  may  be  connected 
with  the  verb,  and  the  preposition  have  an  instrumental 
force.  '  Ye  are  builded  by  the  Spirit  into  an  habita- 
tion of  God.'  Tliis  is  perhaps  the  best  explanation. 
The  church  increases  in  the  Lord,  v.  21,  and  is  builded 
by  the  Spirit,  v.  22.  It  is  in  union  with  the  one, 
and  by  the  agency  of  the  other  this  glorious  work  is 
carried  on. 


GHAPTEE   III. 


THB  NATUBE  AND   DESIGN   OK   TATTl's  COMMISSION,    VS.    1-13 — HIS  FRATEB 
FOR   THE    EPHESIAN3,  VS.    14-21, 

SECTION  I.— Yb.  1-13. 

1.  For  this  cause,  I  Paul,  the  prisoner  of  Jesus  Christ  for  you 

2.  Gentiles,  if  ye  have  heard  of  the  dispensation  of  the  grace  of 

3.  God  which  is  given  me  to  you-ward :  how  that  by  revelation 
he  made  known  unto  me  the  mystery,  as  I  wrote  afore  in  few 

4.  words ;  whereby,  when  ye  read,  ye  may  understand  my  knowl- 

5.  edge  in  the  mystery  of  Christ,  which  in  other  ages  was  not 
made  known  unto  the  sons  of  men,  as  it  is  now  revealed  unto 

6.  his  holy  apostles  and  prophets  by  the  Spirit ;  that  the  Gentiles 
should  be  fellow-heirs,  and  of  the  same  body,  and  partakers  of 

7.  his  promise  in  Christ  by  the  gospel :  whereof  I  was  made  a 
minister,  according  to  the  gift  of  the  grace  of  God  given  unto 

8.  me  by  the  effectual  working  of  his  power.  Unto  me,  who  am 
less  than  the  least  of  all  saints,  is  this  grace  given,  that  I  should 
preach  among  the  Gentiles  the  unsearchable  riches  of  Christ ; 

9.  and  to  make  all  men  see  what  is  the  fellowship  of  the  mystery, 
which  from  the  beginning  of  the  world  hath  been  hid  in  God, 

10.  who  created  all  things  by  Jesus  Christ:  to  the  intent  that  now 
unto  the  principalities  and  powers  in  lieayenly  places  might  be 


156  *  EPHESIANS, 

11.  known  by  the  chnrch  the  manifold  wisdom  of  God,  according 
to  the  eternal  purpose  which  he  purposed  in  Christ  Jesus  our 

12.  Lord :  in  whom  we  have  boldness  and  access  with  confidence 

13.  by  the  faith  of  him.    Wherefore  I  desire  that  ye  faint  not  at 
my  tribulations  for  you,  which  is  your  glory. 

ANALYSIS. 

The  office  whicli  Paul  had  received  was  that  of  an 
apostle  to  the  Gentiles,  vs.  1-2.  For  this  office  he  was 
qualified  by  direct  revelation  from  Jesus  Christ,  con- 
cerning the  purpose  of  redemption,  of  his  knowledge 
of  which  the  preceding  portions  of  his  epistle,  were 
sufficient  evidence,  vs.  3,  4.  The  special  truth,  now 
more  plainly  revealed  than  ever  before,  was  the  imion 
of  the  Gentiles  with  the  Jews  as  joint  partakers  of  the 
promise  of  redemption,  by  means  of  the  gospel,  vs.  5, 
6.  As  the  gospel  is  the  means  of  bringing  the  Gentiles 
to  this  fellowship  with  the  saints,  Paul  was,  by  the 
special  grace  and  almighty  power  of  God,  converted 
and  made  a  minister  of  the  gospel,  vs.  7,  8.  The  object 
of  his  ministry  was  to  make  known  the  unsearchable 
riches  of  Christ,  and  enlighten  men  as  to  the  purpose 
of  redemption  which  had  from  eternity  been  hid  in  the 
divine  mind,  v.  9.  And  the  object  or  design  of  re- 
demption itself  is  the  manifestation  of  the  wisdom  of 
God  to  principalities  and  powers  in  heaven,  v.  10.  This 
glorious  purpose  has  been  executed  in  Christ,  in  whom 
we  as  redeemed  have  free  access  to  God.  Afflictions 
endured  in  such  a  cause  were  no  ground  of  depression, 
but  rather  of  glory,  vs.  11-13. 


CHAP.  in.   VEK.  1.  157 


COMMENTARY. 

Y.  1.  For  this  cause^  i.  e.  because  you  Gentiles  are 
fellow-citizens  of  the  saints,  and  specially  because  you 
Epbesians  are  included  in  the  temple  of  God. 

As  there  is  no  verb  of  which  the  words,  e'-yo)  JlaOXo?, 
I  Pmd,  are  the  nominative,  there  is  great  diversity  of 
opinion  as  to  the  proper  construction  of  the  passage. 
The  most  common  view  is  that  the  sentence  here  begun 
is  recommenced  and  finished  in  v.  14,  where  the  words, 
"  For  this  cause "  are  repeated.  Tlie  apostle  intended 
saying  at  the  beginning  of  the  chapter  what  he  says  in 
V.  14.  "  For  this  cause,  I  Paul,  bow  my  knees,"  i.  e. 
'  because  you  Ephesians  have  been  brought  to  God,  I 
pray  for  your  confirmation  and  growth  in  grace.' 

Others  supply  simply  the  substantive  verb  {elfu). 
'For  this  cause  I  am  the  prisoner  of  Jesus  Chri'st.' 
But  in  this  case  to  say  the  least,  the  article  (6  8ea-/j,i,o<;) 
before  the  predicate  is  unnecessary:'^  Others  make  the 
clause,  the  prisoner  of  Christ,  to  be  in  apposition  to 
I  Paul^  and  supply  the  predicate  I  a/m  a  prisoner. 
The  sense  would  then  be,  '  I  Paul,  the  prisoner  of 
Jesus  Christ,  am  a  prisoner,  and  in  bonds  for  you  Gen- 
tiles.' This  is  better  than  any  of  the  various  modes  of 
explanation  which  have  been  proposed,  except  the  one 
first  mentioned,  which  gives  a  far  better  sense.  It  is 
far  more  elevated  and  more  in  keeping  with  Paul's 
character,  for  him  to  say,  '  Because  you  are  now  part 
of  God's  spiritual  temple,  I  pray  for  your  confirmation 
and  growth ; '  than,  '  Because  you  are  introduced  into 


158  EPHESIANS, 

the  communion  of  saints,  I  am  a  prisoner  of  Jesus 
Christ' 

The  expression,  6  Secr/ito?  tov  Xpiarov,  the  prisoner 
of  Christ,  does  not  mean  priso7ier  on  account  of  Christ. 
Those  for  whom  he  suffered  bonds  are  immediately 
afterwards  said  to  be  the  Gentiles.  It  means  Christ's 
prisoner.  As  he  was  Christ's  servant,  apostle,  and  min- 
ister, so  he  was  Christ's  prisoner.  In  all  his  relations 
he  belonged  to  Christ.  He  was  a  prisoner,  virkp  v/jlmv 
TMv  edvwv,  for  you  Gentiles.  It  was  preaching  the 
Gospel  to  the  Gentiles  which  brought  down  upon  him 
the  hatred  of  his  countrymen,  and  led  them  to  accuse 
him  before  the  Eoman  magistrates,  and  to  his  being 
sent  a  prisoner  to  Home. 

V.  2.  This  verse  is  connected  with  the  immediately 
preceding  words. — '  My  apostolic  mission  is  to  the  Gen- 
tiles ;  I  am  a  prisoner  for  your  sake,  since  ye  have 
heard  of  the  office  which  God  has  given  me  for  your 
benefit.'  The  word  el<ye  rendered  in  our  version  by  if, 
does  not  necessarily  express  doubt.  Paul  knew  that 
the  Ephesians  were  aware  that  he  was  an  apostle  to  the 
Gentiles.  The  word  is  often  used  where  the  thing 
spoken  of  is  taken  for  granted.  Eph.  4,  21.  2  Cor.  5,  3. 
In  such  cases,  it  may  properly  be  rendered,  since,  inas- 
much as.  It  is  only  a  more  refined  or  delicate  form 
of  assertion.  It  is  unnecessary,  therefore,  to  assume 
either  that  this  epistle  was  not  addressed  to  the  Ephe- 
sians particularly  ;  or  that  uKovecv  is  to  be  taken  in  the 
sense  of  bene  intelligere  (if  so  be  ye  have  well  under- 
stood) ;  or  that  Paul,  when  preaching  at  Ephesus,  had 


CHAP.  III.   VEK.  2.  159 

preserved  silence  on  his  apostleship.  He  speaks  of 
himself  as  a  prisoner  for  their  sake,  inasmuch  as  they 
had  heard  he  was  the  apostle  to  the  Gentiles. 

The  expression,  dispensation  of  the  grace  given  unto 
me,  is  the  designation  of  his  office.  It  was  an  oIkovo- 
fiia,  a  stewardshijp.  A  stewardship  of  the  grace  given, 
T^9  'X^dpLTO'i  tt}?  Sodelar]';,  means  either  a  stewardship 
which  is  a  grace,  or  favour,  or  which  flows  from  grace, 
i.  e.  was  graciously  conferred.  Compare  verse  8,  in 
which  he  says,  "  To  me  was  this  grace  given."  Not 
unfrequently  the  office  itself  is  called  %a/3t9,  a  grace 
or  favour.  Kom.  12,  3.  15, 15.  1  Cor.  3, 10.  Gal.  2, 9. 
Paul  esteemed  the  office  of  a  messenger  of  Christ  as  a 
manifestation  of  the  undeserved  kindness  of  God  to- 
wards him,  and  he  always  speaks  of  it  with  gratitude 
and  humility.  It  was  not  its  honours,  nor  its  authority, 
much  less  any  emolument  connected  with  it,  which  gave 
it  value  in  his  eyes ;  but  the  privilege  which  it  involved 
of  preaching  the  unsearchable  riches  of  Christ. 

Instead  of  understanding  oUovofila  in  the  sense 
above  given,  of  office,  it  may  refer  to  the  act  of  God, 
and  be  rendered,  dispensation.  '  K,  or  since,  ye  have 
heard  how  God  dispensed  the  grace  given  unto  me,' 
i.  e.  if  ye  understand  the  nature  of  the  gift  I  have 
received.  In  Col.  1,  25,  Paul  speaks  of  the  olicovofj,ia 
as  given ;  here  it  is  %a/3t?  which  is  said  to  be  given. 
In  both  cases  the  general  idea  is  the  same,  the  form 
alone  is  difierent.  His  office  and  the  grace  therewith 
connected,  including  all  the  gifts  ordinary  and  extra- 
ordinary, which  went  to  make  him  an  apostle,  were  both 


160  EPHESLOrS, 

an  olKovofila  and  a  %a/3t9.  The  apostlesbip  was  not  a 
mere  office  like  that  of  a  prelate  or  prince,  conferring 
certain  rights  and  powers ;  it  was  an  inward  grace, 
including  plenary  and  infallible  knowledge.  You 
could  no  more  appoint  a  man  an  apostle,  than  you 
could  appoint  him  a  saint.  Neither  inspiration  nor 
holiness  come  by  appointment.  An  apostle  without 
inspiration  is  as  much  a  solecism  as  a  saint  without 
holiness.  Kome,  here  as  every  where,  retains  the  sem- 
blance without  the  reality  ;  the  form  without  the 
power.  She  has  apostles  without  inspiration,  the  office 
without  the  grace  of  which  the  office  was  but  the  ex- 
pression. Thus  she  feeds  herself  and  her  children  upon 
ashes. 

To  you-ward.  Paul's  mission  was  to  the  Gentiles. 
It  was  in  special  reference  to  them  that  he  had  received 
his  commission  and  the  gifts  therewith  connected. 
When  Christ  appeared  to  him  on  his  journey  to  Damas- 
cus, he  said  to  him,  "  I  have  appeared  unto  thee  for 
this  purpose,  to  make  thee  a  minister  and  witness  both 
of  these  things  which  thou  hast  seen,  and  of  those 
things  in  the  which  I  will  appear  unto  thee  ;  deliver- 
ing thee  from  the  people  and  from  the  Gentiles,  unto 
whom  now  I  send  thee,  to  open  their  eyes,  and  to 
turn  them  from  darkness  to  light,  and  from  the  power 
of  Satan  unto  God,  that  they  may  receive  forgive- 
ness of  sins,  and  inheritance  among  them  which  are 
sanctified  by  faith  that  is  in  me."  Acts  26,  16-18. 
Here  we  have  an  authentic  account  of  Paul's  mission. 
He  was  appointed  a  witness  of  what  had  been  and  of 


CHAP.  III.  VS.  3,  4.  161 

what  should  be  made  knovm  to  him  by  revelation. 
He  was  sent  to  the  Gentiles,  to  turn  them  from  Satan 
to  God  in  order  that  they  might  be  saved. 

V.  3.  How  that  hy  revelation  was  made  known  unto 
me,  &c.  This  clause  is  connected  with  what  precedes 
and  explains  it. — '  Ye  have  heard  of  the  grace  which  I 
have  received,  i.  e.  jq  have  heard  how  that  by  revela- 
tion was  made  known  to  me.'  Kara  aTroKoXv-^cv. 
after  the  maimer  of  a  revelation,  i.  e.  6t'  a7roKa\vyp'eco<;, 
Gal.  1,  12.  He  was  not  indebted  for  his  knowledge 
of  the  Gospel  to  the  instructions  of  others,  as  he  proves 
in  his  epistle  to  the  Galatians  by  a  long  induction 
of  facts  in  his  history.  This  was  one  of  the  indis- 
pensable qualifications  for  the  apostleship.  As  the 
apostles  were  witnesses,  their  knowledge  must  be  direct 
and  not  founded  on  hearsay.  The  thing  made  known 
was  a  "mystery;"  i.e.  a  secret,  something  undis- 
coverable  by  human  reason,  the  knowledge  of  which 
could  only  be  attained  by  revelation.  This  revelation 
was  a  grace  or  favour  conferred  on  the  apostle  himself. 

Tlie  mystery  of  which  he  here  speaks  is  that  of 
which  the  preceding  chapters  treat,  viz.  the  union  of 
the  Gentiles  with  the  Jews.  Of  that  subject  he  had 
just  written  hriefly  /  eV  oXiyw,  with  little,  i.  e.  few 
words. 

Y.  4.  By  reading  what  he  had  written,  they  could 
judge  of  his  knowledge  of  the  mystery  of  Christ. 
7r/909  o,  according  to  which.  What  he  had  written 
might  be  taken  as  the  standard  or  evidence  of  his 
knowledge.    Mystery  of  Christ,  may  mean  the  mystery 

11 


162  EPHESIAlsTS, 

or  revelation  concerning  Christ ;  or  of  which  he  is  the 
author  (i.  e.  of  the  secret  pm-pose  of  redemption),  or 
which  is  Christ.  Christ  himself  is  the  great  mystery 
of  godliness,  God  manifest  in  the  flesh.  He  is  the 
revelation  of  the  fiva-Tjjpiov  or  secret  purpose  of  God, 
which  had  been  hid  for  ages.  Thus  the  apostle  in 
writing  to  the  Colossians  says  :  "  God  would  make 
known  the  riches  of  the  glory  of  the  mystery  among 
tlie  Gentiles  ;  which  (i.  e.  the  mystery)  is  Christ  in 
you,  the  hope  of  glory."  Col.  1,  2Y. 

What  Paul  had  written  respecting  the  calling  of  the 
Gentiles  in  the  preceding  chapter,  was  an  indication 
of  his  knowledge  of  the  whole  plan  of  salvation — here 
designated  as  "  the  mystery  of  Christ,"  which  includes 
far  more  than  the  truth  that  the  Gentiles  were  fellow- 
citizens  of  the  saints.  It  has  the  same  extensive  mean- 
ing in  Col.  4,  3,  where  Paul  prays  that  God  would 
open  a  door  of  utterance  for  him  "  to  speak  the  mys- 
tery of  Christ."  This  verse  is,  therefore,  virtually  a 
parenthesis,  in  so  far  as  the  relative  o  at  the  beginning 
of  the  next  verse  refers  to  the  word  fivar'^piov  in  v.  3  ; 
or  if  referred  to  that  word  as  used  in  v.  4,  it  is  to  it  as 
including  the  more  limited  idea  expressed  in  v.  3. 

Y.  5.  God  by  revelation  had  made  known  to  Paul 
a  mystery,  or  purpose,  which  was  not  revealed  as  it 
now  was  to  the  apostles.  That  the  Gentiles  were  to 
partake  of  the  blessings  of  the  Messiah's  reign,  and  to 
be  united  as  one  body  with  the  Jews  in  his  kingdom, 
is  not  only  frequently  predicted  by  the  ancient  pro- 
phets, but  Paul  himself  repeatedly  and  at  length  quotes 


CHAP.  III.    VER.  5.  163 

their  declarations  on  this  point  to  prove  that  what  he 
taught  was  in  accordance  with  the  Old  Testament ;  see 
Rom.  9,  25-33.  The  emphasis  must,  therefore,  be  laid 
on  the  word  as.  This  doctrine  was  not  formerly  re- 
vealed as,  i.  e.  not  so  fully  or  so  clearly  as  under  the 
Gospel. 

The  common  text  reads  ev  krepai^  fyev€ai<i,  in  other 
generations.  But  most  editors,  on  the  authority  of  the 
older  MSS.,  omit  the  preposition.  Still  the  great  ma- 
jority of  commentators  interpret  the  above  phrase  as 
detennining  the  time,  and  render  it,  during  ot/ier  ages. 
To  this,  however,  it  is  objected  that  yeved  never  means,, 
an  age  in  the  sense  of  period  of  time,  but  always  a 
generation,  the  men  of  any  age,  those  living  in  any 
one  period.  K  this  objection  is  valid  yevealq  must  be 
taken  as  the  simple  dative,  and  utot?  rcov  dvOpdaircov  be 
regarded  as  explanatory,  Tlie  passage  would  then 
read,  "  Which  was  not  made  known  to  other  genera- 
tions, i.  e.  to  the  sons  of  men,"  &c.  But  in  Acts  14, 16. 
15,  21,  and  especially  in  Col.  1,  26  {a'rro  rcov  aloavrnv 
Kal  diro  Tcov  jevecbv),  yeved  is  most  naturally  taken  in 
the  sense  of  age,  or  period  of  duration.  In  the  same 
sense  it  is  used  in  the  Septuagint,  Ps.  72,  5.  102,  25. 
Is.  51,  8. 

As  it  is  now  revealed  to  his  holy  apostles  and  to  the 
prophets  hy  the  Spirit,  &>?  vvv  diroKoXv^Or}  .  .  .  .  iv 
TTvev/jLaTi.  The  apostles  and  prophets  of  the  new  dis- 
pensation were  the  only  classes  of  inspired  men  ;  the 
former  being  the  permanent,  the  latter  the  occasional 
organs  of  the  Spirit.     They  therefore  were  the  only 


164  EPHESIANS, 

recipients  of  direct  revelations.  They  are  here  called 
holy  in  the  sense  of  saered,  consecrated.  They  were 
men  set  apart  for  the  peculiar  service  of  God.  In  the 
same  sense  the  prophets  of  the  old  economy  are  called 
holy.  Luke  1,  TO.  2  Peter  1,  21.  The  pronoun  his  in 
connection  with  apostles  may  refer  to  God  as  the  author 
of  the  revelation  spoken  of,  or  to  Christ  whose  messen- 
gers the  apostles  were.  '  My  knowledge  of  the  mystery 
of  Christ,  which,  in  former  ages,  was  not  made  known, 
as  it  is  now  revealed  to  his  apostles,'  &c.  By  the 
Spirit,  i.  e.  revealed  by  the  Spirit.  IIvev/xaTt,  though 
without  the  article,  refers  to  the  Holy  Spirit,  the  im- 
mediate author  of  these  divine  communications.  It 
follows  from  the  scriptural  doctrine  of  the  Trinity, 
which  teaches  the  identity  as  to  substance  of  the  Fa- 
ther, Son,  and  Spirit,  that  the  act  of  the  one  is  the  act 
of  the  others.  Paul,  therefore,  refers  the  revelations 
which  he  received  sometimes  to  God,  as  in  verse  3  ; 
sometimes  to  Christ  as  in  Gal.  1,  12  ;  sometimes  to  the 
Spirit. 

;  Y.  6.  The  mystery  made  known  to  the  apostles  and 
prophets  of  the  new  dispensation,  was  ehat  ra  eOvrj 
ovyKXrjpovo/ia,  kt\.,  i.  e.  that  the  Gentiles  are,  in  point 
of  right  and  fact,  fellow-heirs,  of  the  same  body,  and 
partakers  of  this  promise.  The  form  in  which  the 
calling  of  the  Gentiles  was  predicted  in  the  Old  Testa- 
ment led  to  the  general  impression  that  they  were  to 
partake  of  the  blessings  of  the  Messiah's  reign  by 
becoming  Jews,  by  being  as  proselytes  merged  into 
the   old  theocracy,  which  was  to   remain  in   all  its 


CHAP.  III.    VER.  6.  165 

peculiarities.  It  seems  never  to  have  entered  into  any 
human  mind  until  the  day  of  Pentecost,  that  the  theo- 
cracy itself  was  to  be  abolished,  and  a  new  form  of 
religion  was  to  be  introduced,  designed  and  adapted 
equally  for  all  mankind,  under  which  the  distinction 
between  Jew  and  Gentile  was  to  be  done  away.  It 
was  this  catholicity  of  the  Gospel  which  was  the  ex- 
panding and  elevating  revelation  made  to  the  apostles, 
and  which  raised  them  from  sectarians  to  Christians. 

The  Gentiles  are  fellow-heirs.  They  have  the  same 
right  to  the  inheritance  as  the  Jews.  The  inlieritance 
is  all  the  benefits  of  the  covenant  of  grace  ;  the  know- 
ledge of  the  truth,  all  church  privileges,  justification, 
adoption,  and  sanctification ;  the  indwelling  of  the 
Spirit,  and  life  everlasting ;  an  inheritance  so  great 
that  simply  to  comprehend  it  requires  divine  assist- 
ance, and  elevates  the  soul  to  the  confines  of  heaven. 
Hence  Paul  prays  (1,  17. 18),  that  God  would  give  the 
Ephesians  the  Spirit  of  revelation  that  they  might 
know  what  is  the  riches  of  the  glory  of  the  inherit- 
ance to  which  they  had  been  called. 

They  are  avaacufia  ;  i.  e,  they  are  constituent  por- 
tions of  the  body  of  Christ ;  as  nearly  related  to  him, 
and  as  much  partakers  of  his  life  as  their  Jewish 
brethren.  The  hand  is  not  in  the  body  by  permission 
of  the  eye,  nor  the  eye  by  permission  of  the  hand. 
Neither  is  the  Gentile  in  the  church  by  courtesy  of  the 
Jews,  nor  the  Jew  by  courtesy  of  the  Gentiles.  They 
are  one  body. 

What  in  the  preceding  terms  is  presented  figuratively 


166  EPHE8IAN8, 

is  expressed  literally,  when  it  is  added,  they  are  pa/r- 
takers  of  his  (God's)  promise.  The  promise  is  the  pro- 
mise of  redemption  ;  the  promise  made  to  our  first 
parents,  repeated  to  Abraham,  and  which  forms  the 
burden  of  all  the  Old  Testament  predictions.  Gal.  3, 
14.  19.    22,  29. 

The  only  essential  and  indispensable  condition  of 
participation  in  the  benefits  of  redemption  is  union 
with  Christ.  The  Gentiles  are  fellow-heirs,  and  of  the 
same  body  and  partakers  of  the  promise,  says  the  apos- 
tle, in  Christ,  i.  e.  in  virtue  of  their  union  with  him. 
And  this  union  is  effected  or  brought  about,  Iry  the 
Gosjpel.  It  is  not  by  birth  nor  by  any  outward  rite, 
nor  by  union  with  any  external  body,  but  by  the  Gos- 
pel, received  and  appropriated  by  faith,  that  we  are 
united  to  Christ,  and  thus  made  heii's  of  God.  This 
verse  teaches  therefore — 1.  The  nature  of  the  blessings 
of  which  the  Gentiles  are  partakers,  viz,  the  inheritance 
promised  to  the  people  of  God.  2.  The  condition  on 
which  that  participation  is  suspended,  viz,  union  with 
Christ ;  and  3.  The  means  by  which  that  union  is  ef- 
fected, viz.  the  Gospel.  Hence  the  apostle  enlarges  on 
the  dignity  and  importance  of  preaching  the  Gospel. 
This  is  the  subject  of  the  verses  which  follow. 

Y.  7.  Of  which  (Gospel)  I  was  made  a  minister  j 
a  ScdKovo<;,  a  runner,  servant,  minister.  Minister  of  the 
Gospel,  means  one  whose  business  it  is  to  preach  the 
Gospel.  This  is  his  service  ;  the  work  for  which  he  is 
engaged,  and  to  which  he  is  bound  to  devote  himself. 
There  are  two  things  which  Paul  here  and  in  the  verse 


CHAP.  III.   VEE.  Y.  8.  167 

following  says  in  reference  to  his  introduction  into  the 
ministry  ;  first,  it  was  a  great  favour ;  and  secondly, 
it  involved  the  exercise  of  divine  power. 

He  was  made  a  minister,  Kara  rr}v  Bcopeav  t^<>  x^^P'-- 
ro<i  roO  Qeov,  according  to  the  gift  of  the  grace  of  God 
given  to  him.  According  to  the  common  text  {Scopeav — 
Sodelaav),  the  gift  was  given.  "  The  gift  of  the  grace  of 
God,"  may  mean  the  gracious  gift,  i.  e.  the  gift  due  to 
the  grace  of  God ;  or,  the  gift  which  is  the  grace  of 
God ;  so  that  the  xdpt^,  grace^  as  Paul  often  calls  his 
apostleship,  is  the  thing  given.  In  either  way  the  gift 
referred  to  was  his  vocation  to  be  an  apostle.  That  he 
who  was  a  persecutor  and  blasphemer  should  be  called 
to  be  an  apostle,  was  in  his  view  a  wonderful  display 
of  the  grace  of  God. 

The  gift  in  question  was  given,  Kaja  ttjv  ivipyeiav 
Tr)?  8vvdfieo}<i  avTov,  hy  the  effectual  working  of  his 
(God's)  power.  Paul's  vocation  as  an  apostle  involved 
his  conversion,  and  his  conversion  was  the  effect  of  the 
power  of  God.  This  refers  to  the  nature  of  the  work, 
and  not  to  its  mere  circumstances.  It  was  not  the 
blinding  light,  nor  the  fearful  voice,  which  he  refers  to 
the  power  of  God,  but  the  inward  change,  by  which 
he,  a  malignant  opposer  of  Christ,  was  instantly  con- 
verted into  an  obedient  servant.  The  regeneration  of 
the  soul  is  classed  among  the  mighty  works  of  God, 
due  to  the  exceeding  greatness  of  his  power.  See  ch, 
1,  19. 

V.  8.  To  me,  adds  the  apostle,  who  am,  less  than  the 
least  of  all  saints,  is  this  grace  given,  that  I  should 


168  EPHESIANS, 

jpreach  among  the  Gentiles,  the  unsearchcMe  riches  of 
Christ. 

Bj  the  word  saints  is  to  be  understood  not  the 
apostles,  but  the  people  of  God,  who  are  "  called  to  be 
saints,"  1  Cor.  1,  7.  Rom.  1,  7.  Less  than  the  least, 
€kaj(taTOTepos,  a  comparative  formed  from  a  superla- 
tive. It  was  not  merely  the  sense  of  his  sinfulness  in 
general,  which  weighed  so  heavily  on  the  apostle's  con- 
science. It  was  the  sin  of  persecuting  Christ,  which 
he  could  never  forgive  himself.  As  soon  as  God  re- 
vealed his  Son  in  him,  and  he  apprehended  the  infinite 
excellence  and  love  of  Christ,  the  sin  of  rejecting  and 
blaspheming  such  a  Saviour  appeared  so  great  that  all 
other  sins  seemed  as  comparatively  nothing.  Paul's 
experience  in  this  matter  is  the  type  of  the  experience 
of  other  Christians.  It  is  the  sin  of  unbelief;  the  sin 
of  rejecting  Christ,  of  which,  agreeably  to  our  Saviour's 
own  declaration,  the  Holy  Spirit  is  sent  to  convince  the 
world.     John  16,  9. 

To  one  thus  guilty  it  was  a  great  favour  to  be 
allowed  to  preach  Christ.  The  expression  tov  dve^i^' 
viaarov  ttXovtov  tov  Xpiarov,  unseavchahle  riches  of 
Christ ;  riches  which  cannot  he  traced  ;  past  finding  out, 
may  mean  either  the  riches  or  blessings  which  Christ 
bestows,  or  the  riches  which  he  possesses.  Both  ideas 
may  be  included,  though  the  latter  is  doubtless  the 
more  prominent.  The  unsearchable  riches  of  Christ, 
are  the  fulness  of  the  Godhead,  the  plenitude  of  all 
divine  glories  and  perfections  which  dwell  in  him  ;  the 
fulness  of  grace  to  pardon,  to  sanctify  and  save  ;  every 


CHAP,  III.    VEE.  9.  169 

thing  in  short,  which  renders  him  the  satisfying  por- 
tion of  the  soul.  <^j^ 

V.  9.  It  was  Paul's  first  duty  to  preach  the  un- 
searchable riches  of  Christ  among  the  Gentiles,  for  he 
was  especially  the  "  apostle  of  the  Gentiles."  But  his 
duty  was  not  confined  to  them.  He  was  commissioned 
both  to  preach  to  the  Gentiles,  and  to  make  all  see^  &c. 
This  is  the  common  interpretation  of  the  jDassage. 
Others,  however,  insist  that  the  all  is  here  limited  by 
the  context  to  the  Gentiles.  But  the  force  of  and^ 
which  marks  the  accession  of  a  new  idea,  is  thus  in  a 
great  measure  lost.  And  the  following  verse  favours 
the  widest  latitude  that  can  be  given  to  the  words  in 
question. 

The  word  (jicorl^ecu  properly  means,  to  shine,  as  any 
luminous  body  does,  and  then  to  illuminate,  to  impart 
light  to,  as  a  candle  does  to  those  on  whom  it  shines, 
and  as  God  does  to  the  minds  of  men,  and  as  the  Gos- 
pel does,  which  is  as  a  light  shining  in  a  dark  place, 
and  hence  the  apostle,  2  Cor.  4,  4,  speaks  of  the  (jico- 
ricr/xo'i  Tov  evayyeklov.  TJtitur  apta  similitudine,  says 
Calvin,  quum  dicit,  (fxoria-ai,  7rdvTa<i,  quasi  plena  luce 
effulgeat  Dei  gratia  in  suo  apostolatu.  The  Church  is 
compared  to  a  candlestick,  and  ministers  to  stars.  Their 
office  is  to  dispense  light.  Tlie  light  imparted  by  the 
Gospel  was  knowledge,  and  hence  to  illuminate  is,  in 
fact,  to  teach  ;  which  is  the  idea  the  word  is  intended 
here  to  expressr 

The  thing  taught  was,  rj  olKovo/Mia  tov  /xvarr^piov 
TOV  aTioKeKpvfifJikvov,  the  economy  of  the  mystery  which 


170  EPHESIANS, 

from  the  heginning  of  the  world  hath  been  hid  m  God.  i 
The  common  text  in  tliis  clause  reads  Koivcovia,  fellow- 
ship), but  all  the  corrected  editions  of  the  ]^ew  Testa- 
ment, on  the  authority  of  the  ancient  MSS.,  read  oIko- 
vofiia,  plan,  or,  economy.  The  mystery  or  secret,  is  not 
the  simple  purpose  to  call  the  Gentiles  into  the  church, 
but  the  mystery  of  redemption.  This  mystery,  utto 
tS>v  aloDvwv,  from  ages,  from  the  beginning  of  time, 
had  been  hid  in  Grod.  Compare  Kom.  16,  25,  "  The 
mystery  which  was  kept  secret  since  the  world  began." 
1  Cor.  2,  Y,  "  The  wisdom  of  God  in  a  mystery,  the 
hidden  wisdom,  which  God  ordained  before  the  world." 
Col.  1,  26,  "  The  mystery  which  hath  been  hid  from 
ages  and  from  generations."  In  all  these  places 
the  mystery  spoken  of  is  God's  purpose  of  redemp- 
tion, formed  in  the  counsels  of  eternity,  impenetrably 
hidden  from  the  view  of  men  until  revealed  in  his 
own  time.  It  was  this  plan  of  redemption  thus  formed, 
thus  long  concealed,  but  now  made  known  through  the 
Gospel,  that  Paul  was  sent  to  bear  as  a  guiding  and 
saving  light  to  all  men. 

Who  created  all  things  hy  Jesus  Christ.  The  words 
hia  'IrjtTov  Xpia-Tov,  {hy  Jesus  Christ,)  being  wanting 
in  the  great  majority  of  oldest  MSS.,  are  generally 
regarded  as  spurious.  The  all  things  here  referred  to 
are  by  some  restricted  to  every  thing  pertaining  to  the 
Gospel  dispensation.  For  this  interpretation  there  is 
no  necessity  in  the  context ;  and  it  is  contrary  to  the 
common  usage  and  force  of  the  terms.  There  must  be 
some  stringent  necessity  to  justify  making   "  creator 


CHAP.  III.    VS.  9.  10.  171 

of  all  things,"  mean  "  author  of  the  new  dispensation." 
Others  restrict  the  terms  to  all  men  :  '  He  who  created 
all  men  now  calls  all.'  *  This  however  is  arbitrary  and 
uncalled  for.  Tlie  words  are  to  be  taken  in  their 
natural  sense,  as  referring  to  the  universe.  It  was  in 
the  bosom  of  the  Creator  of  all  things  that  this  purpose 
of  redemption  so  long  lay  hid.  The  reference  to  God 
as  creator  in  this  connection,  may  be  accounted  for  as 
merely  an  expression  of  reverence.  We  often  call  God 
the  Infinite,  the  Almighty,  the  Creator,  &c.,  without 
intending  any  special  reference  of  the  titles  to  the  sub- 
ject about  which  we  may  be  speaking.  So  Paul  often 
calls  God,  blessed,  without  any  special  reason  for  the 
appellation.  Some  however  think  that  in  the  present 
case  the  apostle  uses  this  expression  in  confirmation 
of  his  declaration  that  the  plan  of  redemption  was  from 
ages  hid  in  God — for  he  who  created  all  things  must 
be  supposed  to  have  included  redemption  in  his  ori- 
ginal purpose.  Others  suppose  the  association  of  the 
ideas  is — he  who  created,  redeems — ^the  same  God  who 
made  the  universe  has  formed  the  plan  of  redemption.  { 
None  but  the  creator  can  be  a  redeemer. 

Y.  10.  To  the  intent  that  now  might  te  made  hnown,     \ 
iva  jvcopiadrj  vvv.     If  this  clause  depend  on  the  imme- 
diately preceding,  then  the  apostle  teaches  that  creation 
is  in  order  to  redemption.     God  created  all  things  in 
order  that  by  the  church  might  be  made  known  his 

*  Unus  Deus  omnes  populos  condidit,  sic  etiam  nunc  omnes  ad  se 
Yocat.  Beza. 


1Y2  EPHESIAI^S,    ^^jjul  j^^   uw    Cl^-J^^-Vy 

manifold  wisdom.  This  is  the  supralapsarian^view 
of  the  order  of  the  divine  purposes,  and  as  it.  is  the 
only  passage  in  Scripture  which  is  adduced  as  directly- 
asserting  that  theory,  its  proper  interpretation  is  of 
special  interest.  It  is  objected  to  the  construction  just 
mentioned — 1.  That  the  passage  would  then  teach  a 
doctrine  foreign  to  the  New  Testament,  viz.  that  God 
created  the  universe  in  order  to  display  his  glory  in 
the  salvation  and  perdition  of  men ;  which  supposes 
the  decree  to  save  to  precede  the  decree  to  create,  and 
the  decree  to  permit  the  fall  of  men.  2.  Apart  from 
the  doctrinal  objections  to  this  theory,  this  connection 
of  the  clauses  is  unnatural,  because  the  words  '  who 
created  all  things,'  is  entirely  subordinate  and  imessen- 
tial,  and  therefore  not  the  proper  point  of  connection 
for  the  main  idea  in  the  whole  context.  That  clause 
might  be  omitted  without  materially  affecting  the  sense 
of  the  passage.  3.  The  apostle  is  speaking  of  his  con- 
version and  call  to  the  apostleship.  To  him  was  the 
grace  given  to  preach  the  unsearchable  riches  of  Christ, 
and  teach  all  men  the  economy  of  redemption,  in  mder 
that  through  the  church  might  be  made  known  the 
manifold  wisdom  of  God.  It  is  only  thus  that  the  con- 
nection of  this  verse  with  the  main  idea  of  the  context 
is  preserved.  It  is  not  the  design  of  creation,  but  the 
design  of  the  revelation  of  the  mystery  of  redemption 
of  which  he  is  here  speaking.  4.  This  interpretation  is 
further  sustained  by  the  force  of  the  particle  now  as 
here  used.  Now  stands  opposed  to  '  hid  from  ages.' 
God  sent  Paul  to  preach  the  Gospel,  in  order  that  what 


CHA.P.  in.    VEE.  10.  173 

had  been  so  long  hid  might  now  be  made  known. 
It  was  the  design  of  preaching  the  Gospel,  and  not  the 
design  of  creation  of  which  the  apostle  had  occasion  to 
speak.  Tlie  natural  connection  of  ha,  therefore,  is 
with  the  verbs  evayyeXiaaadai  and  (jicoriaat.,  which 
express  the  main  idea  in  the  context.  "  Paul,"  says 
Olshausen,  "  contrasts  the  greatness  of  his  vocation 
with  his  personal  nothingness,  and  he  therefore  traces 
the  design  of  his  mission  through  different  steps.  First, 
he  says,  he  had  to  preach  to  the  heathen ;  then,  to 
enlighten  all  men  concerning  the  mystery  of  redemp- 
tion, and  both,  in  order  to  manifest  even  to  angels  the 
infinite  wisdom  of  God." 

The  Bible  clearly  teaches  not  only  that  the  angels 
take  a  deep  interest  in  the  work  of  redemption,  but 
that  their  knowledge  and  blessedness  are  increased  by 
the  exhibition  of  the  glory  of  God  in  the  salvation 
of  men. 

The  expression,  77  7roXv7roUt\o<;  cro(f)ia,  "  manifold 
wisdom,"  refers  to  the  various  aspects  under  which 
the  wisdom  of  God  is  displayed  in  redemption ;  in 
reconciling  justice  and  mercy;  in  exalting  the  unwor- 
thy while  it  efiectually  humbles  them ;  in  the  person 
of  the  Redeemer,  in  his  work ;  in  the  operations  of  the 
Holy  Spirit ;  in  the  varied  dispensations  of  the  old  and 
new  economy,  and  in  the  whole  conduct  of  the  work 
of  mercy  and  in  its  glorious  consummation.  It  is  by 
the  church  redeemed  by  the  blood  of  Christ  and  sancti- 
fied by  his  Spirit,  that  to  all  orders  of  intelligent  beings 
is  to  be  made,  through  all  coming  ages,  the  brightest 


174  EPHESIANS, 

display  of  the  divine  perfections.  It  is  rat?  apxah 
Kal  rat?  i^ov(7lai<;  iv  roL<i  eTTovpavioa  that  this  exhibi- 
tion of  the  manifold  wisdom  of  God  is  to  be  made  Sia 
tt}?  eKKkqaia'i.  This  gives  us  our  highest  conception 
of  the  dignity  of  the  church.  The  works  of  God  mani- 
fest his  glory  by  being  what  they  are.  It  is  because 
the  universe  is  so  vast,  the  heavens  so  glorious,  the 
earth  so  beautiful  and  teeming,  that  they  reveal  the 
boundless  affluence  of  their  maker.  If  then  it  is 
through  the  church  God  designs  specially  to  manifest 
to  the  highest  order  of  intelligence,  his  infinite '  power, 
grace  and  wisdom,  the  chui'ch  in  her  consummation 
must  be  the  most  glorious  of  his  works.  Hence  preach- 
ing the  Gospel,  the  appointed  means  to  this  consum- 
mate end,  was  regarded  by  Paul  as  so  great  a  favour. 
To  me,  less  than  the  least,  was  this  grace  given. 

Y.  11.  This  exhibition  of  the  manifold  wisdom  of 
God  was  contemplated  in  the  original  conception  of  the 
plan  of  redemption ;  for  the  apostle  adds,  it  was  accordr 
ing  to  the  eternal  purpose  wJiich  he  purposed  in  Christ 
Jesus  our  Lord.  IIp66e<xi<;  tmv  alcovcov,  purpose  formed 
in  eternity — which  existed  through  all  past  ages — ^not, 
purpose  concerning  the  ages,  or  different  periods  of  the 
world.  Compare  2  Tim.  1,  9,  irpoOecnv — irpo  'x.povwv 
alcovLcov.  The  words  '^v  iiroirja-e  may  be  rendered  either, 
as  by  our  translators,  which  he  purposed,  or,  which  he 
executed.  The  latter  method  is  preferred  by  the  major- 
ity of  commentators,  as  better  suited  to  the  context, 
and  especially  to  the  words  in  Christ  Jesus  our  Zord, 
as  the  title  Christ  Jesus  always  refers  to  the  historical 


CHAP.  ni.  VER.  12.  175 

Christ,  the  incarnate  Son  of  God.  The  purpose  of  God 
to  make  provision  for  the  redemption  of  men  has  been 
fulfilled  in  the  incarnation  and  death  of  his  Son. 

Y.  12.  Hence,  as  the  consequence  of  this  accom- 
plished work,  we  have,  in  him,  t-i-^v  rrapprjalav  koI  ttjv 
7rpo<ia<ywyriv  iv  ireTTOLOrjcrei,  holdness  and  access  with 
confidence,  i.  e.  free  and  unrestricted  access  to  God,  as 
children  to  a  father.  We  come  with  the  assurance 
of  being  accepted,  because  our  confidence  does  not  rest 
on  our  own  merit,  but  on  the  infinite  merit  of  an  infi- 
nite Saviour.  It  is  in  Him  we  have  this  hberty.  We 
have  this  free  access  to  God ;  we  believers ;  not  any- 
particular  class,  a  priesthood  among  Christians  to  whom 
alone  access  is  permitted,  but  all  believers  without  any 
priestly  intervention,  other  than  that  of  one  great 
High  Priest  who  has  passed  through  the  heavens, 
Jesus  the  Son  of  God.  napprjala  as  used  in  Scripture, 
is  not  Taerelj fireespokemiess,  nor  yet  simple  frankness, 
hut  fearlessness,  freedom,  from  apprehension  of  rejec- 
tion or  of  evil.  It  is  this  Christ  has  procured  for  us. 
Even  the  vilest  may,  in  Christ,  approach  the  infinitely 
holy,  who  is  a  consuming  fire,  with  fearlessness.  No- 
thing short  of  an  infinite  Saviour  could  eff'ect  such  a 
redemption.  The  accumulation  of  substantives  in  this 
sentence,  boldness,  access,  confidence,  shows  that  there 
was  no  word  which  could  express  what  Paul  felt  in 
view  of  the  complete  reconciliation  of  men  to  God 
through  Jesus  Christ. 

We  have  this  free  access  to  God  with  full  con- 
fidence of  acceptance  through  faith  of  Him,  i.  e.  by 


176  EPHE8IANS, 

faith  in  Christ.  This  is  explanatory  of  the  first  clause 
of  the  verse,  iv  c5 — 8ia  t^9  Tria-rea)?  avrov,  in  whom, 
i.  e.  hy  faith  of  Him  ^  faith  of  which  he  is  the  object. 
Comp.  2,  13.  It  is  the  discovery  of  the  dignity  of  his 
person,  confidence  in  the  efficacy  of  his  blood,  and 
assurance  of  his  love,  all  of  which  are  included,  more 
or  less  consciously,  in  faith,  that  enables  us  joyfully  to 
draw  near  to  God.  This  is  the  great  question  which 
every  sinner  needs  to  have  answered. — How  may  I 
come  to  God  with  the  assurance  of  acceptance  ?  The 
answer  given  by  the  apostle  and  confirmed  by  the 
experience  of  the  saints  of  all  ages  is,  '  By  faith  in 
Jesus  Christ.'  It  is  because  men  rely  on  some  other 
means  of  access,  either  bringing  some  worthless  bribe 
in  their  hands,  or  trusting  to  some  other  mediator, 
priestly  or  saintly,  that  so  many  fail  who  seek  to  enter 
God's  presence. 

Y.  13.  Wherefore^  i.  e.  because  we  have  this  access 
to  God,  the  sum  of  all  good,  we  ought  to  be  superior 
to  all  the  aiflictions  of  this  life,  and  maintain  habitually 
a  joyful  spirit.  Being  the  subjects  of  such  a  redemp- 
tion and  having  this  liberty  of  access  to  God,  believers 
ought  not  to  be  discouraged  by  all  the  apparently  ad- 
verse circumstances  attending  the  propagation  of  the 
Gospel.  As  neither  the  object  of  the  verb  alrov/Mat, 
nor  the  subject  of  the  verb  cKKUKelv  is  expressed,  this 
verse  admits  of  different  explanations.  It  may  mean, 
'  I  pray  you  that  you  faint  not ;'  or,  'I  pray  God  that 
/  faint  not ; '  or,  'I  pray  God  that  ye  faint  not.' 
Whether  the  object  of  the  verb  be  "  God^^  or  '-'- you^'' 


CIIAP.  III.  VEK.  13.  177 

it  is  hard  to  decide  ;  as  it  would  be  alike  appropriate 
and  agreeable  to  usage  to  say,  '  I  pray  God,'  or,  '  I 
pray  you,'  i.  e.  I  beseech  you  not  to  be  discouraged. 
The  latter  is  on  the  whole  to  be  preferred,  as  there  is 
nothing  in  the  context  to  suggest  God  as  the  object 
of  address,  and  as  the  verb  alreiv,  though  properly  sig- 
nifying simply  to  ask,  whether  of  God  or  man,  is  often 
used  in  a  stronger  sense,  to  requi7'e,  or  demand,  Luke 
23,  23.  Acts  25,  3. 15.  Paul  might  well  require  of  the 
Ephesians,  in  view  of  the  glories  of  the  redemption  of 
which  they  had  become  partakers,  not  to  be  discour- 
aged. As  to  the  second  point,  viz.  the  subject  of  the 
verb  eKKUKelv,  there  is  less  room  to  doubt.  It  is  far 
more  in  keeping  with  the  whole  tone  of  the  passage, 
that  Paul  should  refer  to  their  fainting  than  to  his  own. 
There  was  far  more  danger  of  the  former  than  of  the 
latter.  And  what  follows  ("which  is  your  glory"), 
is  a  motive  by  which  his  exhortation  to  them  is  en- 
forced. 

The  relative  r/rt?  in  the  next  clause,  admits  of  a 
twofold  reference.  It  may  relate  to  ^Xt'i/recrt,  affiictions  j 
or  to  jXT]  eKKaxelv,  not  fainting.  In  the  one  case  the 
sense  would  be  :  '  The  afflictions  which  I  suffer  for  you 
instead  of  being  a  ground  of  discouragement  are  a 
glory  to  you.'  In  the  other  :  '  Kot  fainting  is  an  hon- 
our to  you.'  The  latter  is  flat,  it  amounts  to  nothing 
in  such  a  context.  It  is  perfectly  in  keeping  with  the 
heroic  character  of  the  apostle,  who  himself  gloried  in 
his  afflictions,  and  with  the  elevated  tone  of  feeling 
pervading  the  context,  that  he  should  represent  the 

12 


178  EPHESIAJ^S, 

afflictions  which  he  endured  for  the  Gentiles  as  an 
honour  and  not  as  a  disgrace  and  a  cause  of  despond- 
ency. 

SEOTIOIT  II.— Vs.  14-21. 

14.  For  this  cause  I  bow  my  knees  unto  the  Father  of  our  Lord 

15.  Jesus  Christ,  of  whom  the  whole  family  in  heaven  and  earth 

16.  is  named,  that  he  would  grant  you,  according  to  the  riches 
of  his  glory,  to  be  strengthened  with  might  by  his  Spirit  in 

17.  the  inner  man  ;  that  Christ  may  dwell  in  your  hearts  by  faith: 

18.  that  ye,  being  rooted  aud  grounded  in  love,  may  be  able  to 
comprehend  with  all  saints  what  is  the  breadth,  and  length, 

19.  and  depth,  and  height;   and   to  know  the  love  of  Christ, 
which  passeth  knowledge,  that  ye  might  be  filled  with  aU  the 

20.  fulness  of  God.     Now  unto  him  that  is  able  to  do  exceeding 
abundantly  above  all  that  we  ask  or  think,  according  to  the 

21.  power  that  worketh  in  us,  unto  him  be  glory  in  the  church  by 
Christ  Jesus  throughout  all  ages,  world  without  end.  Amen. 

AlTalLYSIS. 

The  prayer  of  the  apostle  is  addressed  to  the  Father 
of  our  Lord  Jesus  Christ,  who  is  also  in  him  our  Fa- 
ther. He  offers  hut  one  petition,  viz.  that  his  readers 
might  be  strengthened  by  the  Holy  Ghost  in  the  inner 
man ;  or  that  Christ  might  dwell  in  their  hearts  by 
faith.  The  consequence  of  this  would  be,  that  they 
would  be  confirmed  in  love,  and  thus  enabled  in  some 
measure  to  comprehend  the  infinite  love  of  Christ, 
which  would  enlarge  their  capacity  unto  the  fulness 
of  God  ;  that  is,  ultimately  render  them,  in  their  mea- 
sure, as  full  of  holiness  and  blessedness,  as  God  is 
in  his. 


CHAP.  m.  vs.  14,  15.  179 


COMMENTAKY. 

Y.  14.  This  verse  resumes  tlie  connection  inter- 
rupted in  verse  1st.  The  prayer  which  the  apostle 
there  commenced,  he  here  begins  anew.  For  this 
cause,  TovTov  %a/3iy,  repeated  from  v.  1,  and  therefore 
the  connection  is  the  same  here  as  there,  i.  e.  because 
you  Ephesians  are  made  partakers  of  the  redemption 
purchased  by  Christ.  I  how  my  knees.  The  posture 
of  prayer,  for  prayer  itself.  Unto  the  Father  of  our 
Lord  Jesus  Christ.^  The  peculiar  Christian  designa- 
tion of  God,  as  expressing  the  covenant  relation  in 
which  he  stands  to  believers.  It  is  because  he  is  the 
Father  of  our  Lord  Jesus  Christ,  our  incarnate  God  and 
Saviour,  that  he  is  our  Father,  and  accessible  to  us  in 
prayer.  We  can  approach  him  acceptably  in  no  other 
character  than  as  the  God  who  sent  the  Lord  Jesus  to  be 
our  propitiation  and  mediator.  It  is  therefore  by  faith 
in  him  as  reconciled,  that  we  address  him  as  the  Father 
of  our  Lord  Jesus  Christ. 

Y.  15.  Of  whom  the  whole  family  in  hea/oen  and 
earth  is  named.  The  word  Trarpid  is  a  collective  term 
for  the  descendants  of  the  same  father,  immediate  or 
remote.     In  Luke  2,  4,  we  read  of  the  house  and  family 

*  The  MSS.  A.  B.  C.  17.  G7,  the  Coptic-^thiopic,  and  Vulgate  ver- 
sions, and  many  of  the  Fathers  omit  the  words  rod  Kvpiov  rnj.wv  'Irjffov 
XptffTov.  As  however  important  external  authorities  and  the  context  are 
iu  their  favom-,  the  majority  of  recent  editions  and  commentators  retain 
them. 


180  EPHESlAlfS, 

of  David,  and  in  Acts  3,  25,  of  all  the  families  of  the 
earth.  The  most  important  question  here  is,  whether 
iraaa  Trarptd  is  to  be  rendered  every  family,  or,  the 
whole  family.  In  favour  of  the  latter  are  the  consid- 
erations that  the  omission  of  the  article,  which  usage 
doubtless  demands,  is  not  unfrequent  where  either 
the  substantive  has  acquired  the  character  of  a  proper 
name,  or  where  the  context  is  so  clear  as  to  prevent 
mistake.  (See  Winer's  Gram.  p.  131.)  And  secondly, 
the  sense  is  better  suited  to  the  whole  context.  If  Paul 
intended  to  refer  to  the  various  orders  of  angels,  and 
the  various  classes  of  men,  as  must  be  his  meaning  if 
TTaaa  trarpid  is  rendered  every  family,  then  he  contem- 
plates God  as  the  universal  Father,  and  all  rational 
creatures  as  his  children.  But  the  whole  drift  of  the 
passage  shows  that  it  is  not  God  in  his  relation  as  crea- 
tor, but  God  in  his  relation  as  a  spiritual  father — who 
is  here  contemplated.  He  is  addressed  as  the  "  Father 
of  our  Lord  Jesus  Christ,"  and  therefore  our  Father. 
It  is  plain  therefore  that  those  who  are  here  contem- 
plated as  children,  are  those  who  are  by  Jesus  Christ 
brought  into  this  relation  to  God.  Consequently  the 
word  vaTpid  cannot  include  any  but  the  subjects  of 
redemption.  The  whole  family  in  heaven  therefore 
cannot  mean  the  angels,  but  the  redeemed  already 
saved,  and  the  family  on  earth,  the  company  of  be- 
lievers still  living. 

As  children  derive  their  name  from  their  father  and 
their  relation  to  him  is  thereby  determined,  so  the 
apostle  says,  the  whole  family  of  God  derive  their 


CHAP.    III.    VER.  16.  181 

name  from  him  and  are  known  and  recognized  as  his 
children. 

V.  16.  This  verse  contains  the  apostle's  prayer  in 
behalf  of  the  Ephesians.  He  prays  that  God,  accord- 
ing to  the  riches  of  his  glory,  would  strengthen  them 
with  might  by  his  Spirit  in  the  inner  man. 

The  riches  of  his  glory,  irk.ovro'i  t?}?  Bo^rj^,  means 
the  plenitude  of  divine  perfection.  It  is  not  his  power 
to  the  exclusion  of  his  mercy,  nor  his  mercy  to  the  ex- 
clusion of  his  power,  but  it  is  every  thing  in  God  that 
renders  him  glorious,  the  proper  object  of  adoration. 
The  apostle  prays  that  God  would  deal  with  his  people 
according  to  that  plenitude  of  grace  and  power,  which 
constitutes  his  glory  and  makes  him  to  his  creatures  the 
source  of  all  good. 

Svvdfxec  Kparaiwdrjvai.  Avvd/xet  may  be  rendered 
adverbially,  ''''jpmjoerfully  strengthened,"  or  it  may  be 
rendered  as  to  power,  indicating  the  principle  which 
was  to  be  confirmed  or  strengthened ;  or,  ^^  with  power ^^ 
as  expressing  the  gift  to  be  communicated.  They  were 
to  receive  power  communicated  through  the  Holy 
Spirit.  This  is  to  be  preferred,  because  the  subject  of 
this  invigorating  influence  is  not  any  one  principle,  but 
the  whole  "inner  man."  * 

There  are  two  interpretations  of  the  phrase  KpaTaico- 
Orjvai  et?  TQV  e<T(o  avOpwirov,  to  he  strengthened  as  to  the 
inner  man,  the  choice  between  which  must  depend  on 
the  analogy  of  Scripture.  According  to  one  theory  of 
human  nature,  the  higher  powers  of  the  soul,  the 
reason,  the  mind,  the  spirit,  the  inner  man,  retain  their 


182'  EPHESIANS, 

integrity  since  the  fall,  but  in  themselves  are  too  weak 
to  gain  the  victory  over  the  animal  or  lower  principles 
of  om-  natm'e,  designated  as  the  flesh,  or  outward  man. 
There  is  a  perpetual  struggle,  even  before  regeneration, 
between  the  good  and  evil  principles  in  man,  between 
the  reason,  or  Trvev/xa,  and  the  flesh,  or  o-dp^.  The 
former  being  the  weaker  needs  to  be  strengthened  by 
the  divine  Spirit.  "  The  inner  man,^^  says  Meyer,  "  is 
the  vov<i,  the  rational  moral  Ego,  the  rational  soul  of 
man  which  harmonizes  with  the  divine  will,  but  needs 
to  be  strengthened  by  the  Spirit  of  God  {Swdfiet  Kpariw- 
Brjvai  Sia  rov  7rv€Vfiaro<;),  in  order  not  to  be  overcome 
by  the  sinful  lusts  of  the  (rdp^,  whose  animating  or  life 
principle  is  the  '^vxv>  the  animal  soul."  This  is  the 
theory  of  semi-Pelagianism,  embodied  and  developed 
in  the  theology  of  the  church  of  Eome.  The  opposite, 
or  Augustinian  theory,  adopted  by  the  Lutheran  and 
Reformed  churches,  is  that  of  total  depravity,  i.  e.  that 
the  whole  soul,  the  higher,  as  well  as  lower  powers  of 
our  nature,  are  the  seat  and  subject  of  original  sin,  and 
that  the  natural  man  is  thereby  disabled  and  made  op- 
posite to  all  spiritual  good.  Consequently  the  conflict 
of  which  the  Scriptures  speak  is  not  between  the  higher 
and  lower  powers  of  our  nature, — ^but  between  nature 
and  what  is  not  nature,  between  the  old  and  new 
man.  Tlie  new  principle  is  something  supernatural 
communicated  by  the  Spirit  of  God.  The  classical 
passages  of  Scripture  relating  to  this  subject,  are  Rom. 
Y,  14^25.  1  Cor.  2,  14.  15.  Gal.  5,  lY-26.  In  none 
of  these  passages  does  TrveO/xa  designate  the  reason  as 


CHAP.  ni.  VER.  17.  183 

opposed  to  the  sensual  principle,  but  the  Spirit  of  God 
as  dwelling  in  the  renewed  soul  and  giving  it  its  own 
character,  and  therefore  also  its  own  name.  It  is  the 
soul  as  the  subject  of  divine  influence,  or  as  the  dwell- 
ing place  of  the  Holy  Ghost,  that  is  called  Spirit.  By 
the  "inner  man,"  therefore,  in  this  passage  is  not  to  be 
understood  the  soul  as  opposed  to  the  body,  or  the 
rational,  as  distinguished  from  the  sensual  principle; 
but  the  interior  principle  of  spiritual  life,  the  product 
of  the  almighty  power  of  the  Spirit  of  God — as  is 
clearly  taught  in  ch.  1,  19  of  this  epistle.  Even  in  2 
Cor.  4,  16,  where  the  apostle  says  :  "Though  our  out- 
ward man  perish,  our  inward  man  is  renewed  day  by 
day,"  the  meaning  is  the  same.  That  language  could 
not  be  used  of  an  unrenewed  man.  It  does  not  mean 
simply  that  though  the  body  was  wasted,  the  mind  was 
constantly  refreshed.  The  inner  man  that  was  renewed 
day  by  day  was  the  renewed  or  spiritual  man ;  the  soul 
as  the  organ  and  temple  of  the  Spirit  of  God. 

V.  IT.  That   Christ  may  dwell  in  your  hearts  hy 
faith^  KaTOiKYjaaL  tov  Xpiarov  Sea   T7]<;  Triarecof   iv  rai? 
fcapSlaa  v/xcov.     Christ  dwells  in  his  j^eople — he  dwells    ,^- 
in   their  hearts ;    he   dwells   in   them   through   faith. 
Tliese  are  the  truths  contained  in  this  passage. 

As  to  the  first,  viz.  the  indwelling  of  Christ,  it  does 
not  differ  from  what  is  expressed  in  the  preceding  verse,  \y 
further  than  as  indicating  the  source  or  nature  of  that 
spiritual  strength  of  which  that  verse  speaks.  When 
Paul  prayed  that  his  readers  might  be  strengthened  in 
the  inner  man,  he  prayed  that  Christ  might  dwell  in 


184  EPHESLAJ^S, 

them.  The  omnipresent  and  infinite  God  is  said  to 
v'  dwell  wherever  he  specially  and  permanently  mani- 
fests his  presence.  Thus  he  is  said  to  dwell  in  heaven, 
Ps.  123,  1 ;  to  dwell  among  the  children  of  Israel, 
Numb.  35,  34  ;  in  Zion,  Ps.  9,  11 ;  with  him  that  is  of 
an  humble  and  contrite  spirit.  Is.  57,  11 ;  and  in  his 
people,  2  Cor.  6,  16.  Sometimes  it  is  God  who  is  said 
to  dwell  in  the  hearts  of  his  people,  sometimes  the 
Spirit  of  God,  sometimes,  as  in  Rom.  8,  9,  it  is  the  Spirit 
of  Christ ;  and  sometimes,  as  Rom.  8,  10,  and  in  the 
passage  before  us,  it  is  Christ  himself.  Tliese  varying 
modes  of  expression  find  their  solution  in  the  doctrine 
of  the  Trinity.  In  virtue  of  the  unity  of  the  divine 
substance,  he  that  had  seen  the  Son,  hath  seen  the 
Father  also ;  he  that  hath  the  Son  hath  the  Father ; 
where  the  Spirit  of  God  is,  there  God  is ;  and  where 
the  Spirit  of  Christ  is,  there  Christ  is.  The  passage  in 
Rom.  8, 9. 10  is  specially  instructive.  Tlie  apostle  there 
says,  "The  Spirit  of  God  dwelleth  in  you.  Kow,  if 
»/  any  man  have  not  the  Spirit  of  Christ,  he  is  none  of 
his;  and  if  Christ  be  in  you,  &c."  From  this  it  is 
plain  that  Christ's  being  in  us,  means  that  we  have  his 
Spirit ;  and  to  have  his  Spirit  means  that  the  Spirit  of 
God  dwells  in  us.  When,  therefore,  the  apostle  speaks 
of  Christ  dwelling  in  our  hearts,  he  refers  to  the  in- 
dwelling of  the  Holy  Ghost,  for  Christ  dwells  in  liis 
people  by  his  Spirit.  They  thus  become  partakers  of 
his  life,  so  that  it  is  Christ  that  liveth  in  them,  Gal.  2, 
20.  This  is  the  true  and  abiding  source  of  spiritual 
strength  and  of  all  other  manifestations  of  the  divine  life. 


CHAP.  in.  VER.  17.  185 

Christ  is  said  to  dwell  in  iv  raU  KapSiua,  the  hearts 
of  his  people.  The  two  common  lig-urative  senses  of 
the  word  heart  in  Scripture,  are,  the  feelings  as  distin- 
guished from  the  understanding,  and  the  whole  soul, 
including  the  intellect  and  affections.  It  is  in  this  lat- 
ter sense  the  Scriptures  speak  of  an  understanding 
heart,  1  Kings  3,  9.  12.  Prov.  8,  5  ;  and  of  the 
thoughts,  devices  and  counsels  of  the  heart.  Judges  " 
5,  15.  Prov.  19,  21 ;  20,  6.  According  to  the  Bible 
religion  is  not  a  form  of  feeling  to  the  exclusion  of  the 
intellect,  nor  a  form  of  knowledge  to  the  exclusion  of 
the  feelings.  Christ  dwells  in  the  heart,  in  the  compre- 
hensive sense  of  the  word.  He  is  the  source  of  spirit- 
ual life  to  the  whole  soul ;  of  spiritual  knowledge  as 
well  as  of  spiritual  affections. 

JBy  faith^  Bta  rrj^  irla-Teco'i,  hy  means  of  faith. 
There  are  two  essential  conditions  of  this  indwelling 
of  Christ;  a  rational  nature,  and,  so  far  as  adults  are  \y' 
concerned,  faith.  The  former  is  necessarily  presup- 
posed in  all  communion  with  God.  But  it  is  not  with 
every  rational  nature  that  God  enters  into  fellow^ship. 
The  indwelling  of  Christ  includes  more  than  the  com- 
munion of  spirit  with  spirit.  It  implies  congeniality. 
Tliis  faith  produces  or  involves ;  because  it  includes 
spiritual  apprehension— the  perception  of  the  truth  and 
excellence  of  "the  things  of  the  Spirit;"  and  because 
it  works  by  love  ;  it  manifests  itself  in  the  exercise  of 
complacency,  desire  and  delight.  The  most  beautiful 
object  might  be  in  the  apartment  of  a  blind  man,  and 
he  not  be  sensible  of  its  presence  ;  or  if  by  any  means 


186  EPHE8IANS, 

made  aware  of  its  nearness,  lie  could  have  no  delight 
in  its  beauty.  Christ  dwells  in  us  by  faith,  because  it 
is  by  faith  we  perceive  his  presence,  his  excellence,  and 
his  glory,  and  because  it  is  by  faith  we  approjiriate  and 
reciprocate  the  manifestations  of  liis  love.  Faith  is  to 
this  sj)iritual  conin^union,  what  esteem  and  affection 
are  to  the  fellowshi])s  of  domestic  life. 

V.  18.  Tlie  construction  of  the  clause,  iv  w^atrri 
eppi^cofievoi  koI  redefxeXcoo/Mevoi  Xva^  ktX,  is  a  matter  of 
doubt.  By  many  of  the  older  and  later  commentators, 
it  is  connected  with  the  preceding  clause.  The  sense 
would  then  be:  'That  thus  Christ  may  dwell  in  the 
hearts  of  you,  iv  rait  Kaphiaa  v/jiMV,  eppt^oyfiivoi,  rooted 
and  grounded  in  love.'  This  supposes  the  grammatical 
construction  to  be  irregular,  as  eppi^.  does  not  agree  with 
v/jboiv.  The  only  reason  urged  for  this  interpretation  is, 
that  as  Paul  contemplates  his  readers  as  regenerated, 
he  could  not  pray  that  Christ  should  dwell  in  their 
hearts,  for  such  indwelling  is  inseparable  from  the  new- 
birth  which  they  already  enjoyed.  To  pray  for  the 
indwelling  of  Christ  would  be  to  pray  for  their  regene- 
ration. The  inward  sense,  therefore,  despite  the  gram- 
matical form  of  the  words,  requires  such  a  construction 
as  shall  harmonize  with  that  idea.  Paul  prays,  not 
that  Clirist  may  dwell  in  their  hearts,  but  that  he  may 
dwell  in  their  hearts  as  confirmed  in  love.  It  is  not, 
therefore,  for  the  indwelling  of  Christ,  but  for  their 
confirmation  in  love,  for  which  he  prays.  Tliere  does 
not  seem  to  be  much  force  in  this  reasoning.  Tlie  in- 
dwelling of  Christ,  is  a  thing  of  degrees.     God  mani- 


CHAP.  in.  VEE.  18.  187 

fests  himself  more  fully  and  uniformly  in  tlie  hearts  of 
his  people  at  one  time  than  at  another.  Any  Christian 
may  pray  for  tlie  presence  of  God,  and  -what  is  liis  in- 
dwelling but  the  manifestation  of  his  presence  ?  Tlie 
majority  of  commentators,  therefore,  assmning  merely 
a  trajection  of  the  particle  I'va  (comp.  Acts  19,  4.  Gal. 
2,  10.  2  Tliess.  2,  7),  connect  the  clause  in  question 
with  what  follows;  in  order  that,  being  rooted  atid 
groimded  in  love,  ye  may  understand,  &c.  Tlie  effect 
of  the  inward  strengthening  by  the  Spirit,  or  of  the 
indwelling  of  Christ,  is  this  confinnation  of  love  ;  and 
the  effect  of  the  confirmation  of  love,  is  ability  to  com- 
prehend (in  our  measure)  the  love  of  Christ. 

Tlie  love  in  which  we  are  to  be  rooted  is  not  the 
love  of  God  or  of  Christ  toward  us,  but  either  brotherly 
love  or  love  as  a  Christian  grace  without  determin- 
ing its  object.  It  is  that  love  which  flows  from  faith, 
and  of  which  both  God  and  the  brethren  are  the  ob- 
jects. It  is  for  the  increase  and  ascendency  of  this  *-^ 
grace  through  the  indwelling  of  Christ,  till  it  sustains 
and  strengthens  the  whole  inner  man,  so  that  the  be- 
liever may  stand  as  a  well-rooted  tree  or  as  a  well- 
founded  building,  that  the  apostle  here  prays. 

€^L(rxv(rT]T€  KaToXa^ecrdaLj  may  he  fully  able  (as 
the  e/c  is  intensive)  to  comprehend.  Without  being 
strengthened  by  the  Spirit  in  the  inner  man,  without 
the  indwelling  of  Christ,  without  being  rooted  and 
grounded  in  love,  it  is  impossible  to  have  any  adequate 
apprehension  of  the  gospel  or  of  the  love  of  Christ 
therein  revealed.     Tlie  apostle  therefore  prays  that  his 


188  EPHESIANS, 

readers  may  be  thus  strengthened,  in  order  that^  witli 
all  saints,  they  may  be  able  to  comprehend  the  truth 
of  which  he  speaks.  The  knowledge  in  question  is 
peculiar  to  the  holy,  i.  e.  the  saints.  It  is  a  spiritual 
knowledge,  both  because  of  its  origin  and  of  its  nature. 
It  is  derived  from  the  Spirit,  and  it  consists  in  those 
views  which  none  but  the  spiritual  can  experience. 
The  object  of  this  knowledge  is  infinite.  "It  is  high 
as  heaven;  what  canst  thou  do?  deeper  than  hell; 
what  canst  thou  know  ?  The  measure  thereof  is  longer 
than  the  earth,  and  broader  than  the  sea?"  Job  11, 
8.  9.  This  language  is  used  to  express  the  infini- 
tude of  God.  Tlie  apostle  employs  a  similar  mode  of 
representation  to  indicate  the  boundless  nature  of  the 
object  of  the  believer's  knowledge.  To  know  what  is 
I  infinite,  and  which  therefore  passes  knowledge,  can 
only  mean  to  have  some  due  appreciation  of  its  nature, 
and  of  the  fact  that  it  is  infinite.  It  is  only  thus  that 
we  can  know  space,  immensity,  eternity  or  God.  Paul 
therefore  would  have  us  understand  that  the  subject  of 
which  he  speaks  has  a  length  and  breadth,  a  depth  and 
height,  which  pass  all  understanding.  But  what  is  this 
immeasurable  theme  ?  The  answers  given  to  this  ques- 
tion are  too  numerous  to  be  detailed.  The  main  point 
is,  whether  the  additional  particular  indicated  by  re,  in 
the  phrase  'yvdvai  re,  is  to  be  sought  in  the  difference 
between  KaraXa^eadai,  and  yvcovat,  (between  compre- 
hending and  knowing),  or  in  the  difference  of  the  ob- 
jects. In  the  former  case,  the  sense  of  the  passage 
would  be :  '  That  ye  may  comprehend  and  know  the 


CHAP.  ni.  VEK.  19.  189 

length  and  breadth,  the  depth  and  height  of  the  love 
of  Christ  which  passes  knowledge.'  Just  as  we  would 
say,  'That  ye  may  know  and  feel.'  In  hiowing,  ac- 
cording to  Scriptural  usage,  the  idea  of  experimental 
knowledge,  or  knowledge  united  with  appropriate  feel- 
ing, may  well  be  included.  This  is  the  simpler  expla- 
nation and  gives  a  very  good  sense.  According  to  the 
other  view,  the  meaning  is :  '  Tliat  ye  may  comprehend 

the  length  and  breadth,  the  depth  and  height  of 

and  also  know  the  love  of  Christ ; '  something  different 
from  the  love  of  Christ,  being  the  object  intended  in  the 
first  clause.  The  great  body  of  commentators,  who  adopt 
this  view,  suppose  the  reference  is  to  the  economy  of  re- 
demption spoken  of  in  v.  9.  Paul  prays  that  his  hearers 
may  comprehend  the  immensity  of  that  plan  of  mercy, 
and  know  the  love  of  Christ.  Others  refer  to  the  mani- 
fold wisdom  displayed  in  the  salvation  of  men.  Others 
to  the  unsearchable  riches  of  Christ.  All  these  sub- 
jects are  indeed  spoken  of  in  the  preceding  context; 
but  not  in  the  prayer.  At  v.  14,  there  is  such  a  change 
of  the  subject  and  in  the  progress  of  the  discourse,  as 
to  make  it  harsh  to  go  back  of  that  verse  to  seek  for  an 
object.  It  is  more  natural  to  look  for  it  in  the  follow- 
ing clause,  where  one  is  found  which  makes  further 
search  unnecessary.  It  is  the  love  of  Christ,  i.  e.  his 
love  to  us  which  passes  knowledge.  It  is  infinite  ;  not 
only  because  it  inheres  in  an  infinite  subject,  but  be- 
cause the  condescension  and  sufferings  to  which  it  led, 
and  the  blessings  which  it  secures  for  its  objects,  are 
beyond  our  comprehension.    This  love  of  Christ,  though 


190  EPHESIAJSrS, 

it  surpasses  the  power  of  our  understanding  to  compre- 
hend, is  still  a  subject  of  experimental  knowledge. 
We  may  know  how  excellent,  how  wonderful,  how  free, 
how  disinterested,  how  long-suffering,  how  manifold 
and  constant,  it  is,  and  that  it  is  infinite.  And  this  is 
the  highest  and  most  sanctifying  of  all  knowledge. 
Those  who  thus  know  the  love  of  Christ  towards  them, 
purify  themselves  even  as  he  is  pure. 

That  ye  might  Refilled  with  all  the  fulness  of  God. 
The  words,  et?  nrav  to  ifki^poifia  rov  &eov,  are  not  pro- 
perly translated,  with  all  the  fulness  of  God  j  but  unto 
the  com,plete  fulness  of  God.  That  is  the  standard 
which  is  to  be  reached.  IlXijpco/jia  may  have  its  ordi- 
nary signification,  'that  by  which  anything  is  filled,' — 
or  its  secondary  meaning,  abundance,  as  we  would  say, 
Hhe  fulness  of  a  stream.'  If  the  latter  sense  of  the 
word  be  retained,  OeoO  is  the  genitive  of  the  object, — 
and  '  the  fulness  of  God '  is  that  fulness,  or  plenitude 
which  flows  from  him,  and  which  he  communicates. 
If  the  former  and  ordinary  sense  be  adhered  to,  then 
Qeov  is  the  genitive  of  the  subject,  and  the  'fulness  of 
God'  is  that  fulness  of  which  God  is  full.  It  is  the 
plenitude  of  the  divine  perfection,  as  in  Col.  2,  9,  where 
the  fulness  of  the  Godhead  is  said  to  dwell  in  Christ 
bodily.  The  majority  of  commentators  take  the  phrase 
here  in  the  same  general  sense.  The  fulness  of  God 
is  that  excellence,  says  Chrysostom,  of  which  God 
himself  is  full.  The  expression  is  then  parallel  to  that 
in  Matt.  5,  48,  "Be  ye  perfect  even  as  your  Father 
which  is  in  heaven  is  perfect."     And  the  truth  pre- 


CHAP,  in.    TEE.  19.  191 

eented  is  the  same  substantially  as  that  in  Eph.  4,  13, 
"  Until  we  all  come — mito  a  perfect  man,  unto  the 
measm-e  of  the  stature  of  the  fulness  of  Christ ; "  and 
1  Cor.  13,  12,  "  Then  shall  I  know  even  as  also  I  am 
known."  Absolute  perfection  is  the  standard  to  which  '^ 
the  believer  is  to  attain.  He  is  predestinated  to  be 
conformed  to  the  image  of  the  Son  of  God,  Kom.  8,  29. 
He  is  to  be  perfect  as  man,  as  God  is  perfect  as  God  ;  \/ 
and  the  perfection  of  man  consists  in  his  being  full  of 
God ;  God  dwelling  in  him  so  as  absolutely  to  con- 
trol all  his  cognitions,  feelings,  and  outward  actions. 
This  is  expressed  in  Theodoret's  interpretation  of  the 
phrase  in  question :  Iva  reXeico^;  avrov  evocKov  Se|- 
rjade. 

If,  however,  the  other  view  be  adopted  the  result 
is  nearly  the  same.  "  The  fulness  of  God,"  is  then  the 
abundance  of  gifts  and  grace  which  flows  from  God ; 
and  the  meaning  of  the  whole  clause  is :  '  That  ye  may 
be  filled  until  the  whole  plenitude  of  the  divine  benefi- 
cence has  passed  over  to  you.'  The  end  contemplated 
is  the  reception  of  the  donarum  plenitudo,  or  the  d&no- 
i^m  Dei  jpe7'fectio.  "  He  who  has  Christ,"  says  Calvin, 
"  has  every  thing  that  is  requii-ed  to  our  perfection  in 
God,  for  this  is  what  is  meant  by  the  fidness  of 
God:' 

In  favour,  however,  of  the  former  view  is  the  or- 
dinary meaning  of  the  word  irkrjpcofia,  the  meaning 
of  the  phrase  fulness  of  God,  in  other  passages,  the 
analogy  of  Scripture  as  exhibited  in  the  parallel  pas- 
sages above  quoted,  and  the  simplicity  of  the  interpre- 


192  EPHESIAI^S, 

tation,  no  paraphrase  being  necessary  to  bring  out  tbe 
sense.  We  are  to  grow  to  the  stature  of  Christ ;  to  be 
perfect  as  our  Father  is  perfect ;  to  be  filled  unto  the 
measure  of  the  fulness  of  God.  "When  we  are  thus 
filled  the  distance  between  us  and  God  will  still  be 
infinite.  This  is  the  culminating  point  of  the  apostle's 
prayer.  He  prays  that  they  may  be  strengthened  in 
order  to  comprehend  the  infinite  love  of  Christ ;  and 
that  they  might  comprehend  the  love  of  Christ,  in 
order  that  they  might  be  filled  unto  the  measure  of 
God's  fulness. 

Ys.  20,  21.  Paul's  prayer  had  apparently  reached 
a  height  beyond  which  neither  faith,  nor  hope,  nor 
even  imagination  could  go,  and  yet  he  is  not  satisfied. 
An  immensity  still  lay  beyond.  God  was  able  to  do 
not  only  what  he  had  asked,  but  infinitely  more  than 
he  knew  how  either  to  ask  or  think.  Having  exhausted 
all  the  forms  of  prayer,  he  casts  himself  on  the  infini- 
tude of  God,  in  full  confidence  that  he  can  and  will  do 
all  that  omnipotence  itself  can  effect.  His  power,  not 
our  prayers  nor  our  highest  conceptions,  is  the  measure 
of  the  apostle's  anticipations  and  desires.  This  idea  he 
weaves  into  a  doxology,  which  has  in  it  more  of  heaven 
than  of  earth. 

There  are  two  forms  of  expression  here  united ; 
Paul  says,  tw  inrep  Travra  iroLrjcrat  Bvva/J,evq),  to  htm 
who  is  able  to  do  more  than  all  things  ;  and  as  though 
this  were  not  enough,  he  adds,  vTrep  eKTrepiaa-ov  (ov 
ahovfieOa  r;  voov/xeu,  exceeding  abundantly  above  all  we 
ask  or  think.     God  is  not  only  unlimited  in  himself. 


CHAP.  III.  VS.  20.  21.  193 

but  is  unrestricted  by  our  prayers  or  knowledge.  No 
definite  bounds,  therefore,  can  be  set  to  what  tliey  may 
expect  in  whom  Christ  dwells,  and  who  are  the  objects 
of  his  infinite  love. 

Kara  rrjv  hvvajJLLV  rrjv  ivepyovfj-ivrjv  iv  i)/j,iv,  acGOrd- 
i7ig  to  the  power  that  worketh  in  us.  Tlie  infinite  power 
of  God  from  which  so  much  may  be  expected,  is  the 
same  of  which  we  are  now  the  subjects.  It  is  that 
power  which  wrought  in  Christ  when  it  raised  him 
from  the  dead,  and  set  him  at  the  right  hand  of  God, 
ch.  1,  19-20  ;  and  which  has  wrought  an  analogous 
change  in  the  believer  in  raising  him  from  the  death 
of  sin,  and  making  him  to  sit  in  heavenly  places  in 
Christ  Jesus ;  and  which  still  sustains  and  carries  on 
the  work  of  salvation  in  the  soul.  The  past  is  a  fore- 
taste and  pledge  of  the  future.  Those  who  have  been 
raised  from  the  dead,  who  have  been  transformed  by 
the  renewing  of  their  minds,  translated  from  the  king- 
dom of  darkness  into  the  kingdom  of  God's  dear  Son, 
and  in  whom  God  himself  dwells  by  his  Spirit,  having 
already  experienced  a  change  which  nothing  but  omni- 
potence could  effect,  may  well  join  in  the  doxology  to 
Him  who  is  able  to  do  exceeding  abundantly  above  all 
we  can  ask  or  think. 

The  gloiy ;  rj  86^a  is  either  the  glory  that  is  due, 
or  the  glory  which  God  has.  To  give  glory  to  God,  is 
either  to  praise  him,  or  to  reveal  his  glory,  i.  e.  cause 
it  to  be  seen  and  acknowledged.  Thus  the  doxology, 
To  Him  be  glory — may  mean  either,  '  Let  Him  be 
praised  ; '  or,  '  Let  His  glory  be  acknowledged.' 

13 


194  EPHE8IAJ!^^S, 

In  the  church  hy  Christ  Jesus.*  The  original  is, 
iv  rfj  iKK\r]cria  iv  XpicrTM  ^Irjaov,  whicli  Luther  ren- 
ders, in  the  chureh  which  is  in  Christ,  i.  e.  the  Chris- 
tian church.  This  interpretation  is  adopted  by  several 
modern  commentators.  But  in  that  case  the  article  t^ 
before  e'y  XpiarS  ought  not  to  be  omitted.  Besides,  as 
the  Christian  church  is  the  only  church  which  could 
be  thought  of,  the  addition  of  the  words  in  Christ 
would  be  unnecessary.  The  ordinary  interpretation, 
therefore,  is  to  be  preferred.  Glory  is  to  be  rendered 
to  God  in  the  church,  and  in  and  through  Christ  Jesus, 
as  her  head  and  representative.  The  church  is  the 
company  of  the  redeemed  here  and  in  heaven  ;  which 
constitutes  one  body  through  which  God  is  to  manifest 
his  manifold  wisdom,  and  which  is  through  all  ages  to 
ascribe  unto  him  glory,  honour,  and  dominion. 

The  idea  of  eternity  or  of  endless  duration  is  va- 
riously expressed  in  Scripture.  Sometimes  eternity  is 
conceived  of  as  one,  and  the  singular  atcov  is  used ; 
sometimes  as  an  endless  succession  of  periods  or  ages, 
and  then  the  plural  alcove^;  is  used.  Thus  et<?  top  alcova, 
to  eternity,  and  et?  rov^  alcova^,  or  ei?  rov'j  alo}va<s  twv 
aliovav,  to  the  ages  indefinitely,  i.  e.  endless  ages,  alike 
mean,  for  ever.  So  ^aaiXev<i  rov  alcovo^,  king  of  eter- 
nity, and  ^aat\€v<i  ro)v   alcovwv,  Tcing  of  endless  ages, 

*  The  Text  here  varies  considerably.  The  Uncial  MSS.,  A  and  C, 
several  of  the  later  ones,  the  Coptic  and  Vulgate,  Jerome  and  Pelagios 
read,  iv  t|/  iKK\r)(rii}  koI  iv  Xpitrr^  'lri<rod ;  D,  F,  G  invert  the  order  and 
read,  iv  Xpiar^  'IrjeroC  koI  iv  ry  iKK\7)ffi^.  The  majority  of  editors  retain 
the  common  Text. 


CHAP.  III.  VS.  20.  21.  195 

both  mean  the  king  eternal.  The  peculiarity  of  the 
case  before  us  is,  that  the  apostle  combines  these  two 
forms :  et?  7rd(Ta<i  Ta<;  j€vea<;  rov  aiojvo<;  rwv  alcovwv, 
to  all  the  generations  of  an  eternity  of  ages.  Tliis  is  in 
keeping  with  the  cumulative  character  of  the  whole 
context.  Finding  no  ordinary  forms  of  expression 
suited  to  his  demands,  the  apostle  heaps  together  terms 
of  the  largest  import  to  give  some  vent  to  thoughts 
and  aspirations  which  he  felt  to  be  unutterable.  These 
things  belong  to  the  aTevayuol  aXaX^roi  of  which  he 
speaks  in  Kom.  8,  26. 


CHAPTER    IV. 


AN   EXHORTATION   TO   DNITT,    VS.     1-16. AN     EXHORTATION    TO     HOLINESS 

AND   TO    SPECIFIC   VIRTUES,    VS.  17-32. 


SECTION  I.— Vs.  1-16. 

1.  I  therefore,  the  prisoner  of  the  Lord,  beseech  you  that  ye 

2.  walk  worthy  of  the  vocation  wherewith  ye  are  called,  with 
all  lowliness  and  meekness,  with  long-suffering,  forbearing  one 

3.  another  in  love  ;  endeavouring  to  keep  the  unity  of  the  Spirit 

4.  in  the  bond  of  peace.     There  is  one  body,  and  one  Spirit,  even 

5.  as  ye  are  called  in  one  hope  of  your  calling ;  one  Lord,  one 

6.  faith,  one  baptism,  one  God  and  Father  of  all,  who  is  above 

7.  all,  and  through  all,  and  in  you  all.    But  unto  every  one  of  us 
is  given  grace  according  to  the  measure  of  the  gift  of  Christ. 

8.  Wherefore  he  saith,  When  he  ascended  up  on  high,  he  led  cap- 

9.  tivity  captive,  and  gave  gifts  unto  men.    Now  that  he  ascend- 
ed, what  is  it  but  that  he  also  descended  first  into  the  lower 

10.  parts  of  the  earth  ?    He  that  descended  is  the  same  also  that 
ascended  up  far  above  all  heavens,  that  he  might  fill  all  things. 

11.  And  he  gave  some,  apostles;  and  some,  prophets;  and  some, 

12.  evangelists ;  and  some,  pastors  and  teachers ;  for  the  perfect- 
ing of  the  saints,  for  the  work  of  the  ministry,  for  the  edifying 

13.  of  the  body  of  Christ ;  till  we  aU  come  in  the  unity  of  the 
faith,  and  of  the  knowledge  of  the  Son  of  God,  unto  a  perfect 


CHAP.  rv.  V8.  1-16.  197 

man,  nnto  the  measure  of  the  stature  of  the  fulness  of  Christ : 

14.  that  we  lienceforth  be  no  more  children,  tossed  to  and  fro,  and 
carried  about  with  every  wind  of  doctrine,  by  the  sleight  of 
men,  and  cunning  craftiness,  whereby  they  lie  in  wait  to  de- 

15.  ceive  :  but  speaking  the  truth  in  love,  may  grow  up  into  him 

16.  in  all  things,  which  is  the  head,  even  Christ :  from  whom  the 
whole  body  fitly  joined  together  and  compacted  by  that  which 
every  joint  supplieth,  according  to  the  effectual  working  in 
the  measure  of  every  part,  maketh  increase  of  the  body  unto 
the  edifying  of  itself  in  love. 


ANALYSIS. 

The  apostle  exhorts  his  readers  to  walk  worthy  of 
their  vocation.  Such  a  walk  should  be  characterized 
bj  humility,  meekness,  long-suffering,  and  zeal  to  pro- 
mote spiritual  unity  and  peace,  vs.  1-3.  The  church 
is  one  because  it  is  one  body,  has  one  Spirit,  one  hope, 
one  Lord,  one  faith,  one  baptism,  and  one  God  and 
Father  who  is  over,  through,  and  in  all  its  members, 
vs.  4-6. 

This  unity,  however,  is  consistent  with  great  diver- 
sity of  gifts,  which  Christ  distributes  according  to  his 
own  will,  V.  7.  This  is  confirmed  by  a  passage  from 
the  Psalms  which  speaks  of  the  Messiah  as  giving  gifts 
to  men  ;  which  passage  it  is  shown  must  refer  to  Christ, 
since  it  speaks  of  a  divine  person  ascending  to  heaven, 
which  necessarily  implies  a  preceding  descent  to  the 
earth,  vs.  9-10.  The  gifts  which  Christ  bestows  on  his 
church  are  the  various  classes  of  ministers,  apostles, 
prophets,  evangelists,  and  pastors   who   are  teachers, 


198  EPHESIAITS, 

V.  11.  The  design  of  the  ministry  is  the  edification 
of  the  church,  and  to  bring  all  its  members  to  unity 
of  faith  and  knowledge,  and  to  the  full  stature  of  Christ ; 
that  they  should  no  longer  have  the  instability  of  chil- 
dren, but  be  a  firm,  compact,  and  growing  body  in 
living  union  with  Christ  its  head,  vs.  12-16. 


COMMENTABY. 

Y.  1.  UapaKoXw  olu  vfj,a<i  eyw  6  Si(T/j,to<;  ip  Kvpia. 
The  exhortation  is  a  general  one ;  it  flows  from  the 
preceding  doctrines,  and  is  enforced  by  the  authority, 
and  the  sufferings  of  him  who  gave  it.  As  you  are 
partakers  of  the  redemption  purchased  by  Christ,  "  / 
therefore  beseech  you."  I  the  prisoner,  not  of,  but  in 
the  Lord,  iv  Kvpiw.  He  was  a  prisoner  because  he  was 
in  the  Lord  and  for  his  sake.  It  was  as  a  Christian 
and  in  the  cause  of  Christ  he  suffered  bonds.  Compare 
the  frequently  occurring  expressions,  a-vvepyo^  iv  Xpi- 
cTTft),  dya7rr]To<;  iv  Kvplo),  BoKtfio'i  iv  XpcaTw,  e«Xe«T09 
iv  Kvplw.  He  speaks  as  a  prisoner  not  to  excite  sym- 
pathy, not  merely  to  add  weight  to  his  exhortation,  but 
rather  as  exulting  that  he  was  counted  worthy  to  suffer 
for  Christ's  sake.  This  is  in  accordance  with  the  beauti- 
ful remark  of  Theodoret :  rots'  Sta  rov  Xpicnov  8ea-fjLoc<i 
iva^pvverat  fiaXkov  ?/  /3acrt\ei»9  SiaS^fiart,,  he  glories 
in  his  chains  more  than  a  king  in  his  diadem.  '  I, 
the  martyr  Paul,  the  crowned  apostle,  exhort  you,'  &c. 
All  is  thus  in  keeping  with  the  elevated  tone  of 
feeling  which  marks  the  preceding  passage. 


CHAP.  IV.  VS.  1.  2.  199 

The  exhortation  is,  a^lco?  veptTraTi^a-ai,  x?/?  K\-^a€oi<i 
?5?  €K\^dr)T€,  to  walk  icortJiy  of  the  vocation  wherewith 
they  were  called.  Tliat  vocation  was  to  sonsliip  ;  ch. 
1,  5.  Tliis  includes  three  things — holiness,  exaltation, 
and  unity.  They  were  called  to  be  conformed  to  the 
image  of  Christ,  to  share  in  his  exaltation  and  glory, 
and  to  constitute  one  family  as  all  are  the  children 
of  God.  A  conversation  becoming  such  a  vocation, 
therefore,  should  be  characterized  by  holiness,  humi- 
lity, and  mutual  forbearance  and  brotherly  love.  Tlie 
apostle,  therefore,  immediately  adds,  with  all  lowliness 
and  meelcness.  Undeserved  honour  always  produces 
these  effects  upon  the  ingenuous.  To  be  raised  from 
the  depths  of  degradation  and  misery  and  made  the  sons 
of  God,  and  thus  exalted  to  an  inconceivable  elevation 
and  dignity,  does  and  m'ust  produce  humility  and 
meekness.  Where  these  effects  are  not  found,  we  may 
conclude  the  exaltation  has  not  taken  place.  Lowli- 
ness of  mind,  ra7reLvo(f>po(rvpr],  includes  a  low  estimate 
of  one's  self,  founded  on  the  consciousness  of  guilt  and 
weakness,  and  a  consequent  disposition  to  be  low, 
unnoticed,  and  unpraised.  It  stands  opposed  not  only 
to  self-complacency  and  self-conceit,  but  also  to  self- 
exaltation,  and  setting  one's  self  up  to  attract  the  hon- 
our which  comes  from  men.  This  is  taught  in  Rom.  12, 
16,  where  to,  v\lrT]\a  ^povovvTC'^,  seeMng  high  things, 
is  opposed  to  the  lowliness  of  mind  here  inculcated. 
There  is  a  natural  connection  between  humility  and 
meekness,  and  therefore  they  are  here  joined  together 
as  in  so  many  other  places.     UpaoTr]^  is  softness,  mild- 


200  EPHESIANS, 

ness,  gentleness,  which  when  united  with  strength,  is 
one  of  the  loveliest  attributes  of  our  nature.  The 
blessed  Saviour  says  of  himself,  "  I  am  meek  {irpdo^) 
and  lowly  in  heart,"  Matt.  11,  29;  and  the  apostle 
speaks  of  "  the  gentleness  of  Christ,"  2  Cor.  10,  1, 
Meekness  is  that  unresisting,  uncomplaining  disposition 
of  mind,  which  enables  us  to  bear  without  irritation  or 
resentment  the  faults  and  injuries  of  others.  It  is 
the  disposition  of  which  the  lamb,  dumb  before  the 
shearers,  is  the  symbol,  and  which  was  one  of  the  most 
wonderful  of  all  the  virtues  of  the  Son  of  God.  The 
most  exalted  of  all  beings  was  the  gentlest. 

The  third  associated  virtue  which  becomes  the  voca- 
tion wherewith  we  are  called,  is  long-suffering  /  /xuKpo- 
dvfj,ia,  a  disposition  which  leads  to  the  suppression  of 
anger,  2  Cor.  6,  6.  Gal.  JT,  22.  Col.  3,  12 ;  to  defer- 
ring the  infliction  of  punishment,  and  is  therefore  often 
attributed  to  God,  Kom.  2,  4  ;  9,  22.  1  Pet.  3, 10 ;  and 
to  patient  forbearance  towards  our  fellow  men,  2  Tim. 
4,  2.  1  Tim.  1,  16.  It  is  explained  by  what  follows, 
forbearing  one  another  in  love.  Or,  rather,  the  three 
virtues,  humility,  meekness,  and  long-suifering,  are  all 
illustrated  and  manifested  in  this  mutual  forbearance. 
^Av6)(^a),  is  to  restrain,  avi-)(Ofiat,  to  restrain  oneself, 
dve^ofxevoc  aXk'^Xwv  iv  a<yd7rr],  therefore,  means  restrain- 
ing yourselves  in  reference  to  each  other  in  love.  Let 
love  induce  you  to  be  forbearing  towards  each  other. 

The  construction  of  the  passage  adopted  by  our 
translators  is  preferable  to  either  connecting  fiera 
fxaKpod.  with  dvex-  "  with  long-suffering  forhearing,''^  or 


CHAP.  IV.    VEK.  3.  201 

detaching  eV  aydTrij  from  this  clause  and  connecting  it 
with  the  following  one,  so  as  to  read  iv  dyaTrr)  airov- 
Bd^ovTe'i.  The  participle  <nrovhd^ovre<i  is  of  course  con- 
nected with  what  precedes.  Tliey  were  to  walk  worthy 
of  their  vocation,  forbearing  one  another,  endeavouring 
to  keep  the  unity  of  the  Spirit.  Of  the  phrase  unity 
of  the  sjpirit,  there  are  three  interpretations.  1.  Eccle- 
siastical unity,  so  Grotius :  unitatem  ecclesiae,  quod 
est  corpus  spirituale.  Instead  of  that  discordance  man- 
ifested in  the  church  of  Corinth,  for  example,  not  only 
in  their  division  into  parties,  but  in  the  conflict  of 
"  spirits,"  or  contentions  among  those  endowed  with 
spiritual  gifts,  the  apostle  would  have  the  Ephesians 
manifest  in  the  church  that  they  were  animated  by  one 
spirit.  But  this  is  foreign  not  only  to  the  simple  mean- 
ing of  the  terms,  but  also  to  the  context.  2.  The  word 
spirit  is  assumed  to  refer  to  the  human  spirit,  and  the 
unity  of  the  spirit  to  mean,  concordia  animorum^  or 
harmony.  3.  The  only  interpretation  in  accordance 
with  the  ordinary  usage  of  the  words  and  with  the  con- 
text, is  that  which  makes  the  phrase  in  question  mean 
that  unity  of  which  the  Spirit  is  the  author.  Every 
where  the  indwelling  of  the  Holy  Ghost  is  said  to  be 
the  principle  of  unity  in  the  body  of  Christ.  This 
unity  may  be  promoted  or  disturbed.  The  exliortation 
is  that  the  greatest  zeal  should  be  exercised  in  its  pre- 
servation ;  and  the  means  by  which  it  is  to  be  pre- 
served is  the  hond  of  peace.  Tliat  is,  that  bond  which 
is  peace.  Tlie  peace  which  results  from  love,  humility, 
meekness,  and  mutual  forbearance,  is  essential  to  the 


202  EPHE8IAN8, 

union  and  communion  of  the  members  of  Christ's  body, 
which  is  the  fruit  and  evidence  of  the  Spirit's  presence. 
As  hatred,  pride  and  contention  among  Christians  cause 
the  Spirit  to  withdraw  from  them,  so  love  and  peace 
secure  his  presence.  And  as  his  presence  is  the  condi- 
tion and  source  of  all  good,  and  his  absence  the  source 
of  all  evil,  the  importance  of  the  duty  enjoined  cannot 
be  over-estimated.  Our  Lord  said :  "  Blessed  are  the 
peace-makers."  Blessed  are  those  Avho  endeavour  to 
preserve  among  the  discordant  elements  of  the  church, 
including  as  it  does  men  of  different  nations,  manners, 
names  and  denominations,  that  peace  which  is  the 
condition  of  the  Sj)irit's  presence.  The  apostle  labours 
in  this,  as  in  his  other  epistles,  to  bring  the  Jewish  and 
Gentile  Christians  to  this  spirit  of  mutual  forbearance, 
and  to  convince  them  that  w^e  are  all  one  in  Christ 
Jesus.* 

As  in  Col.  3,  14,  love  is  said  to  be  "  the  bond  of 
perfectness,"  many  commentators  understand  "the  bond 
of  i^eace  "  in  this  passage  to  be  love.  So  Bengel :  Vin- 
culum, quo  pax  retinetur  est  ipse  amor.  But  as  the 
passages  are  not  really  parallel,  and  as  in  Colossians 


*  0  si  animis  nostris  insideret  haec  cogitatio,  hanc  legem  nobis  esse 
propositam,  ut  non  magis  dissidere  inter  se  possint  filii  Dei,  quam  regnum 
coelorum  dividi,  quanto  in  colenda  fratema  benevolentia  essemus  cau- 
tiores  ?  quanto  nobis  horrori  essent  omnes  simultates,  si  reputaremus,  ut 
decet,  cos  omnes  se  alienare  a  regno  Dei,  qui  a  fratribus  se  disjungunt  ? 
scd  nescio  qui  fit,  ut  secure  nos  esse  filios  Dei  gloriemur,  mutuae  inter  nos 
fraternitatis  obliti.  Discamus  itaque  ex  Paulo,  ejusdem  liereditatis 
minime  esse  capaces,  nisi  qui  unum  corpus  sunt  et  unus  spiritus. — Calvin. 


CHAP.    IV.    VEE.    4.  203 

love  is  mentioned  and  here  it  is  not;  and  as  the  sense 
is  simple  and  good  without  any  deviation  from  the  plain 
meaning  of  the  words,  the  great  majority  of  interpret- 
ers adopt  the  view  given  above. 

V.  4.  Having  nrged  the  duty  of  preserving  unity, 
the  apostle  proceeds  to  state  both  its  nature  and  grounds. 
It  is  a  unity  which  arises  from  the  fact — there  is  and 
can  be  but  one  body,  one  Spirit,  one  hope,  one  Lord, 
one  faith,  one  baptism,  and  one  God. 

One  hody,  ev  a-wixa.  Tliis  is  not  an  exhortation,  but 
a  declaration.  The  meaning  is  not.  Let  us  be  united  in 
one  body,  or  in  soul  and  body ;  but,  as  the  context 
requires,  it  is  a  simple  declaration.  There  is  one  body, 
viz.  one  mystical  body  of  Christ.  All  believers  are 
in  Christ ;  they  are  all  his  members ;  they  constitute 
not  many,  much  less  conflicting  bodies,  but  one.  "  We, 
being  many,  are  one  body  in  Christ,  and  every  one 
members  one  of  another."  Rom.  12,  5.  1  Cor.  10, 17; 
12,  27.  In  ch.  1,  23,  the  church  is  said  "  to  be  his 
body,  the  fulness  of  him  that  filleth  all  in  all."  As  all 
true  believers  are  members  of  this  body,  and  as  all  are 
not  included  in  any  one  external  organization,  it  is  ob- 
vious that  the  one  body  of  which  the  apostle  speaks,  is 
not  one  outward  visible  society,  but  a  spiritual  body  of 
which  Christ  is  the  head  and  all  the  renewed  are  mem- 
bers. The  relation,  therefore,  in  which  believers  stand 
to  each  other,  is  that  which  subsists  between  the  several 
members  of  the  human  body.  A  want  of  sympathy  is 
evidence  of  want  of  membership. 

One  spiritj  ev  Trvevfia.     This  again  does  not  mean 


204  EPHESIANS, 

one  heart.  It  is  not  an  exhortation  to  unanimity  of 
feeling,  or  a  declaration  that  such  unanimity  exists. 
Quasi  diceret,nos penitus  corjpore  et  ani7na,no7i  ex  parte 
duntaxat^  debere  esse  unitos.  The  context  and  the 
analogy  of  Scripture,  as  a  comparison  of  parallel  pas- 
sages would  evince,  prove  that  by  spirit  is  meant  the 
Holy  Spirit.  As  there  is  one  body,  so  there  is  one 
Spirit,  which  is  the  life  of  that  body  and  dwells  in  all 
its  members.  "  By  one  Spirit,"  says  the  apostle,  "  are 
we  all  baptized  into  one  body,  whether  we  be  Jews  or 
Gentiles,  whether  we  be  bond  or  free ;  and  have  all 
been  made  to  drink  into  one  Spirit."  1  Cor.  12,  13. 
Of  all  believers,  he  Says,  "  The  Spirit  of  God  dwelleth 
in  you."  1  Cor.  3,  16 ;  6,  19.  Eom.  8,  9.  11.  There 
is  no  doctrine  of  Scripture  more  plainly  revealed  than 
that  the  Spirit  of  God  dwells  in  all  believers,  and  that 
his  presence  is  the  ultimate  ground  of  their  unity  as 
the  body  of  Christ.  As  the  human  body  is  one  because 
pervaded  by  one  soul ;  so  the  body  of  Christ  is  one  be- 
cause it  is  pervaded  by  one  and  the  same  Spirit,  who 
dwelling  in  all  is  a  common  principle  of  life.  All  sins 
against  unity,  are,  therefore,  sins  against  the  Holy 
Ghost.  They  dissever  that  which  he  binds  together. 
Our  relation  to  Christ  as  members  of  his  body ;  and 
our  relation  to  the  Holy  Spirit  who  is  our  life,  demands 
of  us  that  we  love  our  brethren  and  live  at  peace  with 
them. 

Even  as  ye  a/re  called  in  one  hope  of  your  calling. 
Kadoi)<i  Kol  eKKrjdr^Te  iv  juia  eXTrlBi  t>}?  K\.r]a-eco<i  v/xoov.  In- 
asmuch as.     That  is,  believers  are  one  body  and  have 


CHAP.  IV.    VER.    4.  205 

one  spirit,  because  they  have  one  hope.  The  fact  that 
they  all  have  the  same  high  destiny,  and  are  filled  with 
the  same  expectations,  proves  that  they  are  one.  Tlie 
unity  of  their  hope  is  another  evidence  and  element  of 
the  communion  of  saints.  The  Holy  Ghost  dwelling 
in  them  gives  rise  to  the  same  aspirations,  to  the  same 
anticipations  of  the  same  glorious  inheritance,  to  a 
participation  of  which  they  had  been  called.  The  word 
licype  is  sometimes  used  for  the  things  hoped  for,  as 
when  the  apostle  speaks  of  the  hope  laid  up  in  heaven. 
Col.  1,  5.  See  also  Titus  2,  13.  Heb.  6,  18.  Most 
frequently  of  course  it  has  its  subjective  sense,  viz.  the 
expectation  of  future  good.  There  is  no  reason  for  de- 
parting from  that  sense  here,  though  the  other  is  inti- 
mately allied  with  it,  and  is  necessarily  implied.  It  is 
because  the  object  is  the  same,  that  the  expectation  is 
the  same.  Hope  of  your  calling^  is  the  hope  which  flows 
from  your  vocation.  Tlie  inward,  efiectual  call  of  the 
Holy  Spirit  gives  rise  to  this  hope  for  two  reasons. 
First,  because  their  call  is  to  the  inheritance  of  the 
saints  in  light.  They  naturally  hope  to  obtain  what 
they  are  invited  to  receive.  They  are  invited  to  recon- 
ciliation and  fellowship  with  God,  and  therefore  they 
hope  for  his  salvation ;  and  in  the  second  place,  the 
natm'e  of  this  call  makes  it  productive  of  hope.  It  is 
at  once  an  earnest  and  a  foretaste  of  their  future  inher- 
itance. See  ch.  1,  14,  and  1  Cor.  1,  22.  It  assures  the 
believer  of  his  interest  in  the  blessings  of  redemption, 
Kom.  8,  16 ;  and  as  a  drop  of  water  makes  the  thirsty 
traveller  long  for  the  flowing  stream,  so  the  first  fruits 


206  EPHESIANS, 

of  the  Spirit,  his  first  sanctifying  operations  on  the 
heart,  cause  it  to  thirst  after  God.  Ps.  42,  1,  2.  Hope 
includes  both  expectation  and  desire,  and  therefore  the 
inward  work  of  the  Spirit  being  of  the  nature  both 
of  an  earnest  and  a  foretaste,  it  necessarily  produces 
hope. 

Another  ground  of  the  unity  of  the  church  is,  that 
all  its  members  have  one  Lokd.  Lordship  includes  the 
ideas  of  possession  and  authority.  A  lord,  in  proper 
sense,  is  both  owner  and  sovereign.  When  used  in 
reference  to  God  or  Christ,  the  word  expresses  these 
ideas  in  the  highest  degree.  Christ  is  The  Loed,  i.  e. 
omnium  rerum  summus  dominus  et  possessor.  He  is 
our  Lord,  i.  e.  our  rightful  owner  and  absolute  sover- 
eign. This  proprietorship  and  sovereignty  pertain  to 
the  soul  and  to  the  body.  "We  are  not  our  own,  and 
should  glorify  him  in  our  body  and  spirit  which  are 
his.  Our  reason  is  subject  to  his  teaching,  our  con- 
science to  his  commands,  our  hearts  and  lives  to  his 
control.  "We  are  his  slaves.  And  herein  consists  our 
liberty.  It  is  i\iQfelix  necessitas  doni  of  which  Augus- 
tin  speaks.  It  is  analogous  to  absolute  subjection  to 
truth  and  holiness,  only  it  is  to  a  person  who  is  infinite 
in  knowledge  and  in  excellence.  This  lordship  over  us 
belongs  to  Christ  not  merely  as  God,  or  as  the  Logos, 
but  as  the  Theanthropos.  It  is  founded  not  simply  on  his 
divinity,  but  also  and  specially  on  the  work  of  redemp- 
tion. We  are  his  because  he  has  bought  us  with  his 
own  most  precious  blood.  1  Cor.  6,  20.  1  Pet.  1,  1. 
For  this  end  he  both  died  and  rose  again,  that  he  might 


CHAP.  IV.    VEK.  5.  207 

be  Lord  both  of  dead  and  of  living.  Kom.  14,  9.  Such 
being  the  nature  and  the  grounds  of  the  sovereignty 
of  Christ,  it  necessarily  binds  together  his  people.  The 
slaves  of  one  master  and  the  subjects  of  the  same 
sovereign  are  intimately  united  among  themselves, 
although  the  ownership  and  authority  are  merely  ex- 
ternal. But  when,  as  in  our  relation  to  Christ,  the 
proprietorship  and  sovereignty  are  absolute,  extending 
to  the  soul  as  well  as  to  the  body,  the  union  is  unspeak- 
ably more  intimate.  Loyalty  to  a  common  Lord  and 
master  animates  with  one  spirit  all  the  followers  of 
Christ. 

One  faith.  This  is  the  fifth  bond  of  union  enumer- 
ated by  the  apostle.  Many  commentators  deny  that 
the  word  TriVrt?  is  ever  used  for  the  object  of  faith,  or 
the  things  believed  ;  they  therefore  deny  that  one  faith 
here  means  one  creed.  But  as  this  interpretation  is  in 
accordance  with  the  general  usage  of  language,  and  as 
there  are  so  many  cases  in  which  the  objective  sense 
of  the  word  is  best  suited  to  the  context,  there  seems 
to  be  no  sufficient  reason  for  refusing  to  admit  it.  Li 
Gal.  1,  23,  Paul  says,  "  He  preached  the  faith ; "  in 
Acts  6,  7,  men,  it  is  said,  "  were  obedient  to  the  faith." 
Tlie  apostle  Jude  speaks  of  "  the  faith  once  delivered 
to  the  saints."  In  these  and  in  many  other  instances 
the  objective  sense  is  the  natural  one.  In  many  cases 
both  senses  of  the  word  may  be  united.  It  may  be 
said  of  speculative  believers  that  they  have  one  faith, 
so  far  as  they  profess  the  same  creed,  however  they 
may  differ  in  their  real  convictions.     All  the  members 


208  EPHESIANS, 

of  the  Church  of  England  have  one  faith,  becanse  they 
all  profess  to  adopt  the  Thirty-JSTine  Articles,  although 
the  greatest  diversity  of  doctrine  prevails  among  them. 
But  true  believers  have  one  faith,  not  only  because 
they  profess  the  same  creed,  but  also  because  they 
really  and  inwardly  embrace  it.  Their  union,  there- 
fore, is  not  merely  an  external  union,  but  inward  and 
spiritual.  Tliey  haA^e  the  same  faith  objectively  and 
subjectively.  This  unity  of  faith  is  not  perfect.  That, 
as  the  apostle  tells  us  in  a  subsequent  part  of  this  chap- 
ter, is  the  goal  towards  which  the  church  contends. 
Perfect  unity  in  faith  implies  perfect  knowledge  and 
perfect  holiness.  It  is  only  as  to  fundamental  doc- 
trines, those  necessary  to  piety  and  therefore  necessary 
to  salvation,  that  this  unity  can  be  affirmed  of  the 
whole  church  as  it  now  exists  on  earth.  "Within  these 
limits  all  the  true  people  of  God  are  united.  They  all 
receive  the  Scriptures  as  the  word  of  God,  and  acknow- 
ledge themselves  subject  to  their  teachings.  They  all 
recognize  and  worship  the  Lord  Jesus  as  the  Son  of 
God.  They  all  trust  to  his  blood  for  redemption  and 
to  his  Spirit  for  sanctification. 

One  haptism.  Under  the  old  dispensation  when  a 
Gentile  became  a  Jew,  he  professed  to  accede  to  the 
covenant  which  God  had  made  with  his  people,  and 
he  received  the  sign  of  circumcision  not  only  as  a  badge 
of  discipleship  but  as  the  seal  of  the  covenant.  All 
the  circumcised  therefore  were  foederatiy  men  bound 
together  by  the  bonds  of  a  covenant  which  united 
them  to  the  same  God  and  to  each  other.     So  under 


CHAP.  rv.  VER.  6.  209 

the  new  dispensation  the  baptized  are  foederati  •  men 
bound  together  in  covenant  with  Christ  and  with  each 
other.  There  is  but  one  baptism.  All  the  baptized 
make  the  same  profession,  accept  the  same  covenant, 
and  are  consecrated  to  the  same  Lord  and  Redeemer. 
The  J"  are,  therefore,  one  body.  "  For  as  many  as  have 
been  baptized  into  Christ,  have  put  on  Christ.  There 
is  neither  Jew  nor  Greek,  there  is  neither  bond  nor  free, 
there  is  neither  male  iior  female,  for  ye  are  all  one  in 
Christ  Jesus."  Gal.  3,  27.  28. 

V.  6.  Oiis  God  and  Father  of  all,  who  is  over  all, 
and  through  all  and  i?i  us  all,  eh  0eo?  koI  JJarrjp 
Trdvroov,  6  eVt  ttuvtcov  koX  ht,a  TrdvTcov  koI  iv  iracrLV 
■qfiiv.  As  the  church  is  one  because  pervaded  by  one 
Spirit,  and  because  it  is  owned  and  governed  by  one 
Lord,  so  it  is  one  because  it  has  one  God  and  Father ; 
one  glorious  Being  to  whom  it  sustains  the  twofold 
relation  of  creature  and  child.  This  God  is  not  merely 
over  us,  as  afar  oif,  but  through  all  and  in  us  all,  i.  e. 
pervading  and  filling  all  with  his  sustaining  and  life- 
giving  presence.  There  are  many  passages  to  which 
the  doctrine  of  the  Trinity  gives  a  sacred  rhythm, 
though  the  doctrine  itself  is  not  directly  asserted.  It 
is  so  here.  There  is  one  Spirit,  one  Lord,  one  God  and 
Father.  The  unity  of  the  church  is  founded  on  this 
doctrine.  It  is  one  because  there  is  to  us  one  God  the 
Father,  one  Lord,  one  Spirit.  It  is  a  truly  mystical 
union  ;  not  a  mere  union  of  opinion,  of  interest,  or  of 
feeling ;  but  something  supernatural  arising  from  a 
common  principle  of  life.     This  life  is  not  the  natural 

14 


210  EPHESIANS, 

life  which  belongs  to  us  as  creatures  ;  nor  intellectual, 
which  belongs  to  us  as  rational  beings ;  but  it  is  spiritual 
life,  called  elsewhere  the  life  of  God  in  the  soul.  And 
as  this  life  is  common,  on  the  one  hand,  to  Christ  and 
all  his  members — and  on  the  other,  to  Christ  and  God, 
this  union  of  the  church  is  not  only  with  Christ,  but 
with  the  Triune  God.  Therefore  in  Scripture  it  is  said 
that  the  Spirit  dwells  in  believers,  that  Christ  dwells  in 
them,  and  that  God  dwells  in  them.  And,  therefore, 
also  our  Lord  prays  for  his  people,  "  That  they  all  may 
be  one  ;  as  thou,  Father,  art  in  me,  and  I  in  thee,  that 
they  also  may  be  one  in  us."  John  lY,  21. 

It  is  obvious  from  the  whole  connection  that  the 
word  TrdvTcov  ("  of  all,"  and  "  through  all "),  is  not 
neuter.  The  apostle  does  not  refer  to  the  dominion 
of  God  over  the  universe,  or  to  his  providential  agency 
throughout  all  nature.  Neither  is  the  reference  to  his 
dominion  over  rational  creatures  or  over  mankind. 
It  is  the  relation  of  God  to  the  church,  of  wliich  the 
whole  passage  treats.  God  as  Father  is  over  all  its 
members,  through  them  all  and  in  them  all.  The 
church  is  a  habitation  of  God  through  the  Spirit.  It  is 
his  temple  in  which  he  dwells  and  which  is  pervaded 
in  all  its  parts  by  his  presence.  The  preposition  Std, 
therefore,  does  not  here  express  instrumentality,  but 
diffusion.  It  is  not  that  God  operates  "  through  all " 
{Sea  TrdvTcov),  but  that  he  pervades  all  and  abides  in  all. 
This  is  the  climax.  To  be  filled  with  God  ;  to  be  per- 
vaded by  his  presence,  and  controlled  by  him,  is  to 
attain  the  summit  of  all  created  excellence,  blessedness 
and  glory. 


CHAP.  IV.    VEE.  Y.  211 

V.  7.  Tliis  unity  of  the  church,  although  it  involves 
the  essential  equality  of  all  believers,  is  still  consistent 
with  great  diversity  as  to  gifts,  influence,  and  honour. 
According  to  the  apostle's  favourite  illustration,  it  is 
like  the  human  body,  which  is  composed  of  many 
members  with  dilBferent  functions.  It  is  not  all  eye  nor 
all  ear.  This  diversity  of  gifts  is  not  only  consistent  with 
unity,  but  is  essential  to  it.  The  body  is  not  one  mem- 
ber but  many.  In  every  organism  a  diversity  of  parts 
is  necessary  to  the  unity  of  the  whole.  If  all  were 
one  member,  asks  the  apostle,  where  were  the  body  ? 
Summa  praesentis  loci  est,  says  Calvin,  quod  Deus  in 
neminem  omnia  contulerit ;  sed  quisque  certam  mensu- 
ram  receperit;  ut  alii  aliis  indigeant  et  in  commune 
conferendo  quod  singulis  datum  est,  alii  alios  mutuo 
juvent.  The  position,  moreover,  of  each  member  in  the 
body,  is  not  determined  by  itself,  but  by  God.  The  eye 
does  not  make  itself  the  eye,  nor  the  ear,  the  ear.  It  is 
thus  in  the  church.  The  different  positions,  gifts,  and 
functions  of  its  members,  are  determined  not  by  them- 
selves but  by  Christ.  All  this  is  taught  by  the  apostle 
when  he  says,  "  But  (i.  e.  notwithstanding  the  unity  of 
the  church)  unto  every  one  of  us  is  given  grace,  accord- 
ing to  the  measure  of  the  gift  of  Christ."  There  is  this 
diversity  of  gifts,  and  the  distribution  of  these  gifts  is 
in  the  hand  of  Christ.  The  grace  here  spoken  of  in- 
cludes the  inward  spiritual  gift,  and  the  influence, 
function  or  oflSce,  as  the  case  might  be,  flowing  from 
it.  Some  were  apostles,  some  prophets,  some  evan- 
gelists. The  grace  which  made  them  such,  was  the 
inward  gift  and  the  outward  ofiice. 


212  EPHESIANS, 

The  giver  is  Christ ;  he  is  the  source  of  the  spiritual 
influence  conferring  power,  and  the  official  appoint- 
ment conferring  authority.  He,  therefore,  is  God,  be- 
cause the  source  of  the  inward  life  of  the  church  and 
of  its  authority  and  that  of  its  officers.  He  is  sovereign 
in  the  distribution  of  his  gifts.  They  are  distributed, 
Kara  to  fiirpov  r?)?  Boopea^  tov  Xpcarov,  according  to  the 
measure  of  the  gift  of  Christ ;  that  is,  as  he  sees  fit  to 
give.  The  rule  is  not  our  merit,  or  our  previous  capa- 
city, nor  our  asking,  but  his  own  good  pleasure.  Paul 
was  made  an  apostle,  who  before  was  a  blasphemer  and 
injurious.  Tlie  duty,  as  the  apostle  teaches,  which 
arises  from  all  this  is,  that  every  one  should  be  con- 
tented with  the  position  assigned  him ;  neither  envying 
those  above,  nor  despising  those  below  him.  To  refuse 
to  occupy  the  position  assigned  us  in  the  chnrch,  is  to 
refuse  to  belong  to  it  at  all.  If  the  foot  refuses  to  be 
the  foot,  it  does  not  become  the  hand,  but  is  cut  off  and 
perishes.  Sympathy  is  the  law  of  every  body  having 
a  common  life.  K  one  member  suffers,  all  suffer ;  and 
if  one  rejoices,  all  rejoice.  "We  can  tell,  therefore, 
whether  we  belong  to  the  body  of  Christ,  by  ascertain- 
ing whether  we  have  this  contentment  with  our  lot,  and 
this  sympathy  with  our  fellow  members. 

Y.  8.  The  position  which  the  preceding  verse  as- 
signs to  the  Lord  Jesus  as  the  source  of  all  life  and 
power  in  the  church,  is  so  exalted,  that  the  apostle  in- 
terrupts himself  to  show  that  this  representation  is  in 
accordance  with  what  the  Scriptures  had  already  taught 
on  this  subject.    The  seventh  verse  speaks  of  Christ 


CHAP.  rv.  VEB.  8.  213 

giving  gifts.  As  this  was  liis  office,  the  Scriptures 
speak  of  him  as  a  conqueror  laden  with  spoils,  en- 
riched by  his  victories,  and  giving  gifts  to  men.  That 
the  Psalmist  had  reference  to  the  Messiah,  is  evident, 
because  the  passage  speaks  of  his  ascending.  But  for 
a  divine  person  to  ascend  to  heaven,  supposes  a  pre- 
vious descent  to  the  earth.  It  was  the  Son  of  God,  the 
Messiah,  who  descended,  and  therefore  it  was  the  Son 
of  God  who  ascended,  and  who  is  represented  by  the 
sacred  writer  as  em-iched  by  his  triumphant  work  on 
earth,  and  distributing  the  fruits  of  his  conquest  as  he 
pleased.  This  seems  to  be  the  general  sense  of  the 
passage  in  the  connection,  although  it  is  replete  with 
difficulties.  The  great  truth  is,  that  Christ's  exaltation 
is  the  reward  of  his  humiliation.  By  his  obedience  and 
sufferings  he  conquered  the  Prince  of  this  world,  he 
redeemed  his  people,  and  obtained  the  right  to  bestow 
upon  them  all  needed  good.  He  is  exalted  to  give  the 
Holy  Ghost,  and  all  his  gifts  and  graces,  to  grant  re- 
pentance and  remission  of  sins.  This  great  truth  is 
foreshadowed  and  foretold  in  the  Old  Testament  Scrip- 
tures. Wherefore  lie  saith,  Bi6  Xejei,  i.  e.  God,  or  the 
Scriptures.  "  Having  ascended  up  on  high,  he  led 
captivity  captive,  and  gave  gifts  unto  men."  That  is, 
what  I  have  said  respecting  Christ  being  the  distribn- 
tor  of  spiritual  gifts,  is  in  accordance  with  the  pro 
phetic  declaration,  that  the  ascended  Messiah  should 
give  gifts  to  men.  The  Messiah  is  represented  by  the 
Psalmist  as  a  conqueror,  leading  captives  in  triumph, 
and  laden  with  spoils  which  he  distributes  to  his  fol- 


214:  EPHESIANS, 

lowers.  Thus  Christ  conquered.  He  destroyed  him 
that  hath  the  power  of  death,  i.  e.  the  devil.  He  de- 
livered those  who  through  the  fear  of  death  were  sub- 
ject to  bondage.  Heb.  2, 15.  Having  spoiled  princi- 
palities and  powers,  he  made  a  show  of  them  openly, 
triumphing  over  them.  Col.  2.  15,  When  a  strong 
man  armed  keepeth  his  palace,  his  goods  are  in  peace ; 
but  when  a  stronger  than  he  cometh  upon  him,  and 
overcometh  him,  he  taketh  from  him  all  his  armour 
wherein  he  trusted,  and  divideth  his  spoil.  Luke,  11, 
21.  22.  Such  is  the  familiar  mode  of  representation 
respecting  the  work  of  Christ.  He  conquered  Satan. 
He  led  captivity  captive.  The  abstract  is  for  the  con- 
crete— captivity  for  captives — al-^jj^akcoa-ia  for  al'xixd- 
XtuTot  as  avfifia'x^ia  for  avfxfia^^oi,.  Compare  Judges  5, 
12,  "  Awake,  awake,  Deborah,  awake,  awake,  utter  a 
song :  arise,  Barak,  and  lead  thy  captivity  captive,  thou 
son  of  Abinoam."  These  captives  thus  led  in  triumph 
may  be  either  the  enemies  of  Christ,  Satan,  sin,  and 
death,  which  is  the  last  enemy  which  shall  be  destroyed ; 
or  his  people,  redeemed  by  his  power  and  subdued  by 
his  grace.  The  former  is  perhaps  the  more  consistent 
with  the  figure,  and  with  the  parallel  passages  quoted 
above.  Both  are  true ;  that  is,  it  is  true  that  Christ 
has  conquered  Satan,  and  leads  him  captive ;  and  it  is 
also  true  that  he  redeems  his  people  and  subdues  them 
to  himself,  and  leads  them  as  willing  captives.  They 
are  made  willing,  in  the  day  of  his  power.  Calvin, 
therefore,  unites  both  representations :  Neque  enim 
Satanam  modo  et  peccatum  et  mortem  totosque  inferos 


CHAP.  IV.    VER.  8.  215 

prostravit,  sed  ex  rebellibus  quotidie  facit  sibi  obse- 
quentem  populiim,  qiium  verbo  suo  carnis  nostrse  lasci- 
viam  domat ;  rursus  bostes  suos,  h.  e.  impios  omnes 
quasi  ferreis  catenis  continet  constrictos,  dum  illorum 
furorem  cohibet  sua  virtute,  ne  plus  valeant,  quam  illis 
concedit.  This  clause  of  the  quotation  is,  however, 
entirely  subordinate.  The  stress  lies  on  the  last  clause, 
"  He  gave  gifts  to  men." 

There  are  two  serious  difficulties  connected  with 
this  citation.  The  first  is,  that  the  quotation  does  not 
agree  with  the  original.  In  the  Ps.  68, 18,  the  passage 
is,  "  Thou  hast  received  gifts  among  men."  Paul  has 
it,  "  He  gave  gifts  to  man."  To  get  over  this  difficulty 
some  have  supposed  that  the  apostle  does  not  quote  the 
Psalm,  but  some  Hymn  which  the  Ephesians  were  in 
the  habit  of  using.  But  this  is  not  only  contrary  to 
the  uniform  usage  of  the  'New  Testament  writers,  but 
also  to  the  whole  context,  for  the  apostle  argues  from 
the  passage  quoted  as  of  divine  authority.  Others 
have  assumed  an  error  in  the  Hebrew  text.  Ration- 
alists say  it  is  a  misquotation  from  failure  of  memory. 
Others  argue  that  the  word  n\^h ,  used  by  the  Psalmist, 
means  to  give  as  well  as  to  take.  Or,  at  least,  it  often 
means  to  hring ^  and  therefore,  the  original  passage 
may  be  translated,  "Thou  hast  brought  gifts  among 
men ; "  the  sense  of  which  is,  '  Tliou  hast  given  gifts  to 
men.'  The  ditference  is  thus  reduced  to  a  mere  verbal 
alteration,  the  sense  remaining  the  same.  It  is  a  strong 
confirmation  of  this  view  that  the  Chaldee  Paraphrase 
expresses  the  same  sense :  dedisti  dona  filiis  ho7ninu'm' 


216  EPHESIAJSrS, 

Dr.  Addison  Alexander  in  his  comment  on  Ps.  68,  18, 
remarks,  "To  receive  gifts  on  the  one  hand  and  hestow 
gifts  on  the  other  are  correlative  ideas  and  expressions, 
60  that  Paul,  in  applying  this  description  of  a  theo- 
cratic triumph  to  the  conquests  of  our  Saviour,  substi- 
tutes one  of  these  expressions  for  the  other."  This  is 
perhaps  the  most  natural  solution.  Tlie  divine  writers 
of  the  New  Testament,  tilled  with  the  same  Spirit, 
which  moved  the  ancient  prophets,  are  not  tied  to  the 
mere  form,  but  frequently  give  the  general  sense  of  the 
passages  which  they  quote.  A  conqueror  always  dis- 
tributes the  spoils  he  takes.  He  receives  to  give. 
And,  therefore,  in  depicting  the  Messiah  as  a  con- 
queror, it  is  perfectly  immaterial  whether  it  is  said,  He 
received  gifts,  or.  He  gave  gifts.  The  sense  is  the 
same.  He  is  a  conqueror  laden  with  spoils,  and  able 
to  enrich  his  followers. 

The  second  difficulty  connected  with  this  quotation 
is  that  Ps.  68  is  not  Messianic.  It  does  not  refer  to 
the  Messiah,  but  to  the  triumphs  of  God  over  his  ene- 
mies. Yet  the  apostle  not  only  applies  it  to  Christ,  but 
argues  to  prove  that  it  must  refer  to  him.  This  diffi- 
culty finds  its  solution  in  three  principles  which  are 
applicable  not  only  to  this,  but  also  to  many  similar 
passages.  The  first  is  the  typical  character  of  the  old 
dispensation.  It  was  a  shadow  of  good  things  to  come. 
There  was  not  only  a  striking  analogy  between  the  ex- 
perience of  the  ancient  people  of  God,  in  their  descent 
into  Egypt,  their  deliverance  from  the  house  of  bond- 
age, their  journey  through  the  wilderness,  and  their 


CHAP.  rv.  VER.  8.  21 Y 

entrance  into  Canaan,  and  the  experience  of  the  church, 
but  this  analogy  was  a  designed  prefiguration — God's 
dealings  as  the  head  of  the  ancient  theocracy,  were 
typical  of  his  dealings  with  the  church.  His  deliver- 
ing his  jDCople,  his  conquering  their  enemies,  and  liis 
enriching  his  followers  with  their  spoil,  were  all  adum- 
brations of  the  higher  work  of  Christ.  As  the  passover 
was  both  commemorative  of  the  deliverance  out  of 
Egypt  and  typical  of  the  redemption  effected  by  Christ ; 
so,  many  of  the  descriptions  of  the  works  and  triumphs 
of  God  under  the  old  economy  are  both  historical  and 
prophetic.  Thus  the  Psalm  quoted  by  the  apostle  is  a 
history  of  the  conquests  of  God  over  the  enemies  of 
his  ancient  people,  and  a  prophecy  of  the  conquests  of 
the  Messiah. 

The  second  principle  applicable  to  this  and  similar 
cases,  is  the  identity  of  the  Logos  or  Son  manifested  in 
the  flesh  under  the  new  dispensation  with  the  mani- 
fested Jehovah  of  the  old  economy.  Hence  what  is 
said  of  the  one,  is  properly  assumed  to  be  said  of  the 
other.  Tlierefore,  as  Moses  says  Jehovah  led  his  people 
through  the  wilderness,  Paul  says  Christ  led  them. 
1  Cor.  10,  4.  As  Isaiah  saw  the  glory  of  Jehovah  in 
the  temple,  John  says  he  saw  the  glory  of  Christ.  John 
12,  41.  As  it  is  written  in  the  prophets,  "As  I  live, 
saith  Jehovah,  every  knee  shall  bow  to  me,  and  every 
tongue  shall  confess  to  God,"  Is.  45,  23,  Paul  says, 
this  proves  that  we  must  all  stand  before  the  judgment 
seat  of  Christ.  Kom.  14,  10.  11.  What  in  Ps.  102,  25, 
&c.,  is  said  of  God  as  creator,  and  as  eternal  and  ira- 


218  EPHESIAN8, 

mutable,  is  in  Hebrews  1,  10,  applied  to  Christ.  On 
the  same  principle  what  is  said  in  Ps.  68,  18,  of  Jeho- 
vah as  ascending  to  heaven  and  leading  captivity  cap- 
tive, is  here  said  to  refer  to  Christ. 

There  is  still  a  third  principle  to  be  taken  into 
consideration.  Many  of  the  historical  and  prophetic 
descriptions  of  the  Old  Testament  are  not  exhausted 
by  any  one  application  or  fulfilment.  The  promise 
that  Japheth  should  dwell  in  the  tents  of  Shem,  was 
fulfilled  every  time  the  descendants  of  the  former  were 
made  to  share  in  the  blessings  temporal  or  spiritual 
of  the  latter.  The  predictions  of  Isaiah  of  the  redemp- 
tion of  Israel  were  not  exhausted  by  the  deliverance 
of  the  people  of  God  from  the  Babylonish  captivity,  but 
had  a  direct  reference  to  the  higher  redemption  to  be 
efi'ected  by  Christ.  The  glowing  descriptions  of  the 
blessings  consequent  on  the  advent  of  the  Messiah, 
relate  not  merely  to  the  consequences  of  his  first  advent, 
but  to  all  that  is  to  follow  his  coming  the  second  time 
without  sin  unto  salvation.  The  prediction  that  every 
knee  shall  bow  to  Grod  and  every  tongue  confess  to 
him,  is  a  prediction  not  only  of  the  universal  preva- 
lence of  the  true  religion ;  but  also,  as  the  apostle 
teaches,  of  a  general  judgment  at  the  last  day.  In  like 
manner,  what  the  Old  Testament  says  of  Jehovah  de- 
scending and  ascending,  of  his  conquering  his  enemies 
and  enriching  his  people,  is  not  exhausted  by  his  figu- 
rative descending  to  manifest  his  power,  nor  by  such 
conspicuous  theophanies  as  occurred  on  Sinai  and  in 
the  Temple,  or  in  the  triumphs  recorded  in  the  Hebrew 


CHAP.  IV.  VS.  9.  10.  219 

Scriptures,  but  refer  also  to  his  personal  advent  in  the 
flesh,  to  his  ascension  and  his  spiritual  triumphs.  It  is, 
therefore,  in  perfect  accordance  with  the  whole  ana- 
logy of  Scripture,  that  the  apostle  applies  what  is  said 
of  Jehovah  in  Ps.  68  as  a  conqueror,  to  the  work 
of  the  Lord  Jesus,  who,  as  God  manifested  in  the  flesh, 
ascended  on  high  leading  captivity  captive  and  giving 
gifts  unto  men. 

Ys.  9.  10.  Now  that  he  ascended,  what  is  it  hut  that 
he  also  descended  Ji/rst  into  the  lower  ^arts  of  the  earth  ? 
He  that  descended  is  the  same  also  that  ascended  wp 
far  above  all  heavens ,  that  he  might  fill  all  things. 

The  obvious  design  of  these  verses  is  to  show  that 
the  passage  quoted  from  the  Psalmist  refers  to  Christ. 
The  proof  lies  in  the  fact  that  ascension  in  the  case  of  a 
divine  person,  a  giver  of  spiritual  gifts  to  men,  implies 
a  previous  descent.  It  was  Christ  who  descended,  and 
therefore,  it  is  Christ  who  ascended.  It  is  true  the  Old 
Testament  often  speaks  of  God's  descending,  and  there- 
fore, they  may  speak  of  his  ascending.  But  according 
to  the  apostle,  the  divine  person  intended  in  those 
representations  was  the  Son,  and  no  previous  descent 
or  ascent,  no  previous  triumph  over  his  enemies,  in- 
cluded all  that  the  Spirit  of  prophecy  intended  by  such 
representations.  And,  therefore,  the  Psalmist  must 
be  understood  as  having  included  in  the  scope  of  his 
language  the  most  conspicuous  and  illustrious  of  God's 
condescensions  and  exaltations.  All  other  comings 
were  but  typical  of  his  coming  in  the  flesh,  and  all 
ascensions  were  typical  of  his  ascension  from  the  grave. 


220  EPHESIANS, 

The  apostle,  therefore,  here  teaches  that  God,  the 
subject  of  the  sixty-eighth  Psahn,  descended  "  into 
the  lower  parts  of  the  earth  ; "  that  "  he  ascended  up 
above  all  heavens,"  and  that  this  was  with  the  design 
"  that  he  might  fill  all  things." 

The  Hebrew  phrase  7"!S  ni^ririn  to  which  the  apos- 
tle's ra  KarcoTepa  /Mepr]  Trj<;  yr]<i,  (the  lower  parts  of  the 
earth,)  answers,  is  used  for  the  earth  in  opposition  to 
heaven.  Is.  44,  23  ;  probably  for  the  grave  in  Ps.  63, 
10  ;  as  a  poetical  designation  for  the  womb  in  Ps.  139, 
15  ;  and  for  Hades  or  the  invisible  world,  Ez.  32,  24. 
Perhaps  the  majority  of  commentators  take  this  last 
to  be  the  meaning  of  the  passage  before  us.  They  sup- 
pose the  reference  is  to  the  descensus  ad  inferos,  or  to 
Christ's  "  descending  into  hell."  But  in  the  first  place 
this  idea  is  entirely  foreign  to  the  meaning  of  the  pas- 
sage in  the  Psalm  on  which  the  apostle  is  commenting. 
In  the  second  place,  there  as  here,  the  only  descent 
of  which  the  context  speaks  is  opposed  to  the  ascend- 
ing to  heaven.  '  He  that  ascended  to  heaven  is  he 
who  first  descended  to  earth.'  In  the  third  place,  this 
is  the  opposition  so  often  expressed  in  other  places  and 
in  other  forms  of  expression,  as  in  John  3,  13,  "  No 
man  hath  ascended  up  to  heaven,  but  he  that  came 
down  from  heaven,  even  the  Son  of  Man  who  is  in 
heaven."  John  6,  38,  "  I  came  down  from  heaven." 
John  8, 14,  "  I  know  whence  I  came  and  whither  I  go." 
John  16,  28,  "  I  came  forth  from  the  Father,  and  am 
come  into  the  world  ;  again,  I  leave  the  world,  and  go 
to  the  Father."    The  expression  of  the  apostle  there- 


CHAP.  IV.  VS.  9.  10.  221 

fore  means,  "  the  lower  parts,  viz.  tlie  eartli."  The 
genitive  t?}?  7^?  is  the  common  genitive  of  apposition. 
Compare  Acts  2,  19,  where  the  heaven  above  is  op- 
posed to  the  earth  beneath  ;  and  John  8,  23. 

He  that  descended  to  earth,  who  assumed  our 
nature,  is  the  same  also  that  ascended  ujp  far  ahove  all 
lieavens.  'TTrepdvo),  longe  supra,  expressing  the  high- 
est exaltation.  As  the  Hebrew  word  for  heaven  is  in 
the  plural  form,  the  New  Testament  writers  often  use 
the  plural  even  when  the  heavens  are  considered  as 
one,  as  in  the  phrase  ^aaCkeia  tcov  ovpavcav.  But  often 
there  is  a  reference  to  a  plurality  of  heavens,  as  when 
the  expression  "  all  heavens "  is  used.  The  Jews 
reckoned  seven  heavens,  and  Paul,  2  Cor.  12,  2,  speaks 
of  the  third  heavens  ;  the  atmosphere,  the  region  of  the 
stars,  and  above  all  the  abode  of  God.  Ahove  all 
heavejis  plainly  means  above  the  whole  universe  ; 
above  all  that  is  created  visible  and  invisible ;  above 
thrones,  principalities,  and  powers.  All  things,  all 
created  things,  are  subject  to  the  ascended  Redeemer. 

He  is  thus  exalted,  iva  "TrXTjpcoarj  to,  irdvTa,  that  he 
might  fill  all  things.  As*  the  word  TrXrjpoco  signifies 
to  fill,  to  fulfil,  to  render  perfect,  and  to  accomplish, 
these  words  may  mean  —  1.  That  he  might  fill  all 
things,  i.  e.  the  universe  with  his  presence  and  power. 
2.  That  he  might  fulfil  all  the  predictions  and  promises 
of  God  respecting  his  kingdom.  3.  That  he  might 
render  all  perfect,  replete  with  grace  and  goodness. 
4.  That  he  might  accomplish  all  things  necessary  to 
the  consummation  of  his  work.     The  first  interpreta- 


222  EPHESIANS, 

tion  is  gi*eatly  to  be  preferred.  Ta  irdvra  properly 
means  the  universe  ;  and  if  taken  to  mean  any  thing 
else,  it  must  be  because  the  context  demands  it,  which 
is  not  the  case  here.  Secondly,  this  passage  is  evi- 
dently parallel  with  ch.  1,  21,  where  also  it  is  said 
of  Christ  as  exalted,  that  "  he  fills  the  universe  in  all 
its  parts."  Tliirdly,  the  analogy  of  Scripture  is  in 
favour  of  this  interpretation.  The  omnipresence  and 
universal  dominion  of  God  are  elsewhere  expressed  in  a 
similar  way.  "  Do  I  not  fill  heaven  and  earth,  saith 
the  Lord."  Jer.  23,  24.  The  same  grand  idea  is  ex- 
pressed in  Matt.  28,  18,  "  All  power  is  given  unto  me 
in  heaven  and  upon  earth  ; "  and  in  Phil.  2,  9. 10,  and 
in  many  other  places.  It  is  not  of  the  ubiquity  of 
Christ's  body  of  which  the  apostle  speaks,  as  the 
Lutherans  contend,  but  of  the  universal  presence  and 
power  of  the  ascended  Son  of  God.  It  is  God  clothed 
in  our  nature,  who  now  exercises  this  universal  domin- 
ion ;  and,  therefore,  the  apostle  may  well  say  of  Christ, 
as  the  incarnate  God,  that  he  gives  gifts  unto  men. 

V.  11.  Kal  avro<i  eScoKe,  and  JTe  gave.  He,  the 
ascended  Saviour,  to  whom,  all  power  and  all  resources 
have  been  given — he  gave,  some,  apostles  ;  and  some, 
prophets ;  and  some,  evangelists ;  and  some,  pastors 
and  teachers.  These  were  among  the  gifts  which 
Christ  gave  his  church ;  which,  though  implying  diver- 
sity of  grace  and  ofiice,  were  necessary  to  its  unity  as 
an  organized  whole.  These  offices  are  mentioned  in 
the  order  of  their  importance.  First,  the  apostles,  the 
immediate  messengers  of  Christ,  the  witnesses  for  him, 


CHAP.  IV.    VEB.  11.  223 

of  his  doctrines,  his  miracles,  and  of  his  resurrection ; 
infallible  as  teachers  and  absolute  as  rulers  in  virtue 
of  the  gift  of  inspiration  and.  of  their  commission.  No 
man,  therefore,  could  be  an  aj^ostle  unless — 1.  He  was 
immediatelj  appointed  by  Christ,  2,  Unless  he  had 
seen  him  after  his  resurrection  and  had  received  the 
knowledge  of  the  Gospel  by  immediate  revelation. 
3.  Unless  he  was  rendered  infallible  by  the  gift  of 
inspiration.  These  things  constituted  the  office  and 
were  essential  to  its  authority.  Those  who  without 
these  gifts  and  qualifications  claimed  the  office,  are 
called  "  false  apostles." 

2.  Projyhets.  A  prophet  is  one  who  speaks  for 
another,  a  spokesman,  as  Aaron  was  the  prophet  of 
Moses.  Those  whom  God  made  his  organs  in  speaking 
to  men  were  prophets,  whether  their  communications 
were  doctrinal,  preceptive,  or  prophetic  in  the  restricted 
sense  of  the  term.  Every  one  who  spoke  by  inspira- 
tion, was  a  prophet.  The  prophets  of  the  New  Testa- 
ment difi'ered  from  the  apostles,  in  that  their  inspiration 
was  occasional,  and  therefore  their  authority  as  teach- 
ers subordinate.  Tlie  nature  of  their  office  is  fully 
taught  in  1  Cor.  14,  1-40.  As  the  gift  of  infallibility 
was  essential  to  the  apostolic  office,  so  the  gift  of  occa- 
sional inspiration  was  essential  to  the  prophetic  office. 
It  is  inconceivable  that  God  should  invest  any  set  of 
men  with  the  authority  claimed  and  exercised  by  the 
apostles  and  prophets  of  the  New  Testament,  requiring 
all  men  to  believe  their  doctrines  and  submit  to  their 
authority,  on  the  pain  of  perdition,  without  giving  the 


224  EPHE8IAN8 


inward  gifts  qualifying  them  for  their  work.  This  is 
clearly  stated  by  Calvin  in  his  comment  on  this  verse ; 
to  a  certain  difficulty,  he  says,  "  Kespondeo,  quoties  a 
Deo  vocati  sunt  homines,  dona  necessarie  conjuncta 
esse  officiis ;  neque  enim  Deus,  apostolos  aut  pastores 
instituendo,  larvam  illis  duntaxat  imponit ;  sed  dotibus 
etiam  instruit,  sine  quibus  rite  functionem  sibi  injunc- 
tam  obire  nequeunt.  Quisquis  ergo  Dei  auctoritate 
constituitur  apostolus,  non  inani  et  nudo  titulo,  sed 
mandate  simul  et  facultate  praeditus  est." 

And  some,  evangelists.  There  are  two  views  of  the 
nature  of  the  office  of  the  evangelists.  Some  regard 
them  as  vicars  of  the  apostles — men  commissioned  by 
them  for  a  definite  purpose  and  clothed  with  special 
powers  for  the  time  being,  analogous  to  the  apostolic 
vicars  of  the  Romanists ;  or  to  the  temporary  superin- 
tendents appointed  after  the  Reformation  in  the  Scottish 
church,  clothed  for  a  limited  time  and  for  a  definite 
purpose  with  presbyterial  powers,  i.  e.  to  a  certain  ex- 
tent, with  the  powers  of  a  presbytery,  the  power  to 
ordain,  install  and  depose.  Evangelists  in  this  sense 
were  temporary  officers.  This  view  of  the  nature  of 
the  office  prevailed  at  the  time  of  the  Reformation.* 


*  Calvin  in  his  comment  on  this  verse,  says  :  Apostolis  proximi  erant 
Evangelistae,  et  munus  affine  habebant ;  tantum  gradu  dignitatis  erant  dis- 
pares  ;  ex  quo  genere  erant  Timotheus  et  similes.  Nam  quum  in  saluta- 
tionibus  ilium  sibi  adjungit  Paulus,  non  tamen  facit  in  apostolatu 
socium,  sed  nomcn  hoc  peculiariter  sibi  vindicat.  Ergo,  secundum  Aposto- 
los, istormn  subsidiaria  opera  usus  est  Dominus. — And  in  his  Institutes 
rV,  3,  4,  he  says:  Per  Evangdistas  eos  intelligo,  qui  quum  in  dignitate 


CHAP.  rv.  VEK.  11.  225 

According  to  the  other  view,  the  evangelists  were 
itinerant  preachers,  ol  irepitovTeq  eKijpvTTov,  as  Theodoret 
and  other  early  writers  describe  them.  They  were  pro- 
perly missionaries  sent  to  preach  the  Gospel  where  it 
had  not  been  previously  known.  This  is  the  commonly 
received  view,  in  favour  of  which  may  be  urged — 1. 
The  signification  of  the  word,  which  in  itself  means 
nothing  more  than  preacher  of  the  Gospel.  2.  Philip 
was  an  evangelist,  but  was  in  no  sense  a  vicar  of  the 
apostles;  and  when  Timothy  was  exhorted  to  do  the 
work  of  an  evangelist,  the  exhortation  was  simply  to 
be  a  faithful  preacher  of  the  Gospel.  Acts  21,  8 ;  Eph. 
4,  11 ;  and  2  Tim.  4,  5,  are  the  only  passages  in  which 
the  word  occurs,  and  in  no  one  of  them  does  the  con- 
nection or  any  other  consideration  demand  any  other 
meaning  than  the  one  commonly  assigned  to  it,  3. 
EvayyiXiaduL  and  SiSda-Keiv  are  both  used  to  express 
the  act  of  making  known  the  Gospel;  but  when  as  here, 
the  evayye\i(rr'>]<i  is  distinguished  from  the  StSacr/caXo?, 
the  only  point  of  distinction  implied  or  admissible  is 
between  one  who  makes  known  the  Gospel  where  it  had 
not  been  heard,  and  an  instructor  of  those  already 
Christians.  The  use  of  evayyeXtaOac  in  such  passages 
as  Acts  8,  4 ;  14,  7 ;  1  Cor.  1,  17,  and  2  Cor.  10,  16, 
serves  to  confirm  the  commonly  received  opinion  that 
an  evangelist  is  one  who  makes  known  the  Gospel. 
That  Timothy  and  Titus  were  in  some  sense  apostolic 


apostolis  minores,  officio  tamen  proximi  erant,  adeoque  vices  eorum  gere- 
bant.     Quales  fuerunt,  Lucas,  Timotheus,  Titus,  et  reliqui  similes. 

15 


226  •  EPHEsiAJsrs, 

vicars,  i.  e.  men  clothed  with  special  powers  for  a 
special  purpose  and  for  a  limited  time,  maj  be  admit- 
ted, bnt  this  does  not  determine  the  nature  of  the  office 
of  an  evangelist.  They  exercised  these  powers  not  as 
evangelists,  but  as  delegates  or  commissioners. 

ATid  some, pastors  and  teachers,  roy?  8e  7roifj,eva(;  koI 
ScSaa-KoXovi.  According  to  one  interpretation  we  have 
here  two  distinct  offices — that  of  pastor  and  that  of 
teacher.  The  latter,  says  Calvin,  "  had  nothing  to  do 
with  discipline,  nor  with  the  administration  of  the  sacra- 
ments, nor  with  admonitions  or  exhortations,  bnt  simply 
with  the  interpretation  of  Scripture."  Institutes  lY, 
3, 4.  All  this  is  inferred  from  the  meaning  of  the  word 
teacher.  Tliere  is  no  evidence  from  Scripture  that  there 
was  a  set  of  men  authorized  to  teach  but  not  author- 
ized to  exhort.  The  thing  is  well  nigh  impossible.  The 
one  function  includes  the  other.  The  man  who  teaches 
duty  and  the  grounds  of  it,  does  at  the  same  time  ad- 
monish and  exhort.  It  was  however  on  the  ground  of 
this  unnatural  interpretation  that  the  Westminster 
Directory  made  teachers  a  distinct  and  permanent  class 
of  jure  divino  officers  in  the  church.  The  Puritans  in 
New  England  endeavoured  to  reduce  the  theory  to 
practice,  and  appointed  doctors  as  distinct  from  preach- 
ers. But  the  attempt  proved  to  be  a  failure.  The  two 
functions  could  not  be  kept  separate.  The  whole 
theory  rested  on  a  false  interpretation  of  Scripture. 
The  absence  of  the  article  before  StSacr«aXoi/9  proves 
that  the  apostle  intended  to  designate  the  same  persons 
as  at  once  pastors  and  teachers.     The  former  term  de- 


CHAP.   IV.   VER.  12.  227 

signates  them  as  iiria-Koiroc,  overseers,  the  latter  as 
instructors.  Every  pastor  or  bishop  was  required  to  be 
apt  to  teach.  This  interpretation  is  given  by  Augustin 
and  Jerome ;  the  latter  of  whom  says :  Non  enim  ait : 
alios  autem  pastores  et  alios  magistros,  sed  alios  pas- 
tores  et  magistros,  ut  qui  pastor  est,  esse  debeat  et  mag- 
ister.  In  this  interpretation  the  modern  commentators 
almost  without  exception  concur.  It  is  true  the  article 
is  at  times  omitted  between  two  substantives  referring 
to  different  classes,  where  the  two  constitute  one  order 
— as  in  Mark  15,  1,  fiera  twv  Trpea^vrepwy  koX  <ypaiJL- 
fjLareojv,  because  the  elders  and  scribes  formed  one  body. 
But  in  such  an  enumeration  as  that  contained  in  this 
verse,  tov<;  fiev  arroaToXov^,  rou?  Se  irpot^rjTa'i,  tov<;  Se 
evayyeXicTTd^,  tou?  Se  iroi^eva'^,  the  laws  of  the  language 
require  rov<i  Se  StSac7/ca\ou9,  had  the  apostle  intended  to 
distinguish  the  StSdaKaXoi  from  the  rroLfiive^.  Pastors 
and  teachers,  therefore,  must  be  taken  as  a  two-fold  de- 
signation of  the  same  officers,  who  were  at  once  the 
guides  and  instructors  of  the  people. 

V.  12.  Having  mentioned  the  officers  Christ  gave 
his  church,  the  apostle  states  the  end  for  which  this  gift 
was  conferred — it  was  tt/qo?  tov  Karapriaiiov  twv  dyi(ov, 
ei?  epyov  hiaKovia<;^  eh  ocKoSofirjv  rov  (Toiixaro^  tov 
Xpia-Tov,  for  the  perfecting  of  the  saints,  for  the 
worh  of  the  ministry,  for  the  edifying  of  the  hody  of 
Christ. 

Both  the  meaning  of  the  words  and  the  relation  of 
the  several  clauses  in  this  verse,  are  doubtful.  The 
word  KUTapTia-fio^,  rendered  perfecting,  admits  of  dif- 


228  EPHESIAXS, 

ferent  interpretations.  The  root  apco  means  to  unite  or 
bind  together.  Hence  o/?Tto?  signifies  united,  complete, 
perfect;  and  the  verb  KarapTL^a)  is  literally  to  mend, 
Matt.  4,  21 ;  to  reduce  to  order,  to  render  complete,  or 
perfect,  Luke  6,  40 ;  2  Cor.  13,  11  ;  to  prepare  or  ren- 
der fit  for  use,  Heb.  10,  5 ;  13,  21.  The  substantive 
may  express  the  action  of  the  verb  in  the  various  mod- 
ifications of  its  meaning.  Hence  it  has  been  rendered 
here — 1.  To  the  completion  of  the  saints,  i.  e.  of  their 
number.  2.  To  their  renewing  or  restoration.  3.  To 
their  reduction  to  order  and  union  as  one  body.  4.  To 
their  preparation  (for  service).  5.  To  their  perfecting. 
This  last  is  to  be  preferred  because  agreeable  to  the 
frequent  use  of  the  verb  by  this  apostle,  and  because  it 
gives  the  sense  best  suited  to  the  context. 

The  word  ScuKovia,  service,  may  express  that  service 
which  one  man  renders  to  another — Luke  10,  40,  "  with 
much  serving,'^'  or  specially  the  service  rendered  to 
Christians,  1  Cor.  16,  15,  "  addicted  themselves  to  the 
ministry  of  the  saints ; "  or  the  ofiicial  service  of  the 
ministry.  Hence  the  phrase  et?  epyov  BLaKovia<i  may 
mean  '  to  the  work  of  mutual  service  or  kind  offices,' 
or  to  the  work  of  the  ministry — ^in  the  official  sense. 
The  latter  is  the  common  interpretation,  and  is  to  be 
preferred  not  only  on  account  of  the  more  frequent  use 
of  the  word  in  that  sense,  but  also  on  account  of  the 
connection,  as  here  the  apostle  is  speaking  of  the  dif- 
ferent classes  of  ministers  of  the  word. 

The  principal  difficulty  connected  with  this  verse 
concerns  the  relation  of  its  several  clauses.     1.  Some 


CHAP.    IV.    VRR.    12.  229 

propose  to  invert  the  first  and  second  so  tliat  the  sense 
would  be,  'Christ  appointed  the  apostles,  &c,,  for  the 
work  of  the  ministry,  the  design  of  which  is  the  per- 
fecting of  the  saints  and  the  edifying  of  the  body  of 
Christ.'  But  although  the  sense  is  thus  good  and  per- 
tinent, the  transposition  is  arbitrary.  2.  Others  regard 
the  clauses  as  coordinate.  '  These  officers  were  given 
for  the  perfecting  of  the  saints,  for  the  work  of  the 
ministry,  for  the  edifying  tlie  body  of  Christ.'  To  this  is 
objected  the  change  in  the  prepositions  (tt/oo?,  ei9-ei?), 
and  the  incongruity  of  the  thoughts — the  expressions 
not  being  parallel.  3.  The  two  latter  clauses  may  be 
made  subordinate  to  the  first.  '  Christ  has  appointed  the 
ministry  with  the  view  of  preparing  the  saints,  for  the 
work  of  serving  one  another,'  (compare  ek  SiuKOVLav  rot? 
dyioi<;,  1  Cor.  16,  15,)  and  for  the  edification  of  his 
body.  This  however  assumes  SiaKovia  to  have  a  sense 
unsuited  to  the  context.  4.  Others  make  the  two 
clauses  with  ek  explanatory  of  the  first  clause,  '  Christ 
appointed  these  officers  for  the  preparation  of  the  saints, 
some  for  the  work  of  the  ministry,  and  some  for  the 
edifying  of  his  body.'  But  this  is  inconsistent  with  the 
structure  of  the  passage.  It  would  require  the  intro- 
duction of  Tov<i  fi€v — Tou?  8e,  '  some,  for  this,  and  some, 
for  that.'  5.  Others  again,  give  the  sense  thus,  Tor 
the  sake  of  perfecting  the  saints,  Christ  appointed  these 
officers  to  the  work  of  the  ministry,  to  the  edification 
of  his  body.'  Tlie  first  clause  tt/jo?  kut.  expresses  the 
remote,  ek-ek  the  immediate  end  of  the  appointment 
in  question.     Tlie  "  work  of  the  ministry"  is  that  work 


23d  EPHESIAUS, 

which  the  ministiy  perform,  viz.  the  edifying  of  the 
body  of  Christ.     This  last  view  is  perhaps  the  best. 

"  He  could  not,"  says  Calvin,  "  exalt  more  highly 
the  ministry  of  the  Word,  than  by  attributing  to  it  this 
effect.  For  what  higher  work  can  there  be  than  to 
build  up  the  church  that  it  may  reach  its  perfection  ? 
They  therefore  are  insane,  who  neglecting  this  means 
hope  to  be  perfect  in  Christ,  as  is  the  case  with  fanat- 
ics, who  pretend  to  secret  revelations  of  the  Spirit; 
and  the  proud,  who  content  themselves  with  the  private 
reading  of  the  Scripture,  and  imagine  they  do  not  need 
the  ministry  of  the  church."  If  Christ  has  appointed 
the  ministry  for  the  edification  of  his  body,  it  is  in  vain 
to  expect  that  end  to  be  accomplished  in  any  other 
way. 

Y.  13.  The  ministry  is  not  a  temporary  institution, 
it  is  to  continue  until  the  church  has  reached  the  goal 
of  its  high  calling.  This  does  not  prove  that  all  the 
offices  mentioned  above  are  permanent.  By  common 
consent  the  prophets  were  temporary  officers.  It  is 
the  ministry  and  not  those  particular  offices,  that  is  to 
continue.  The  goal  of  the  church  is  here  described  in 
three  equivalent  forms — 1.  Unity  of  faith  and  know- 
ledge of  the  Son  of  God.  2.  A  perfect  man.  3.  The 
measure  of  the  stature  of  the  fulness  of  Christ. 

1.  Till  we  all  come  to  the  unity,  &c.,  /^^XP''  f^o.rai'Tij- 
(Tcofjuev  ol  7rdvre<i.  The  all  here  mentioned  is  not  all 
men,  but  all  the  people  of  Christ.  The  reference  is  not 
to  the  confluence  of  nations  from  all  parts  of  the  earth, 
but  to  the  body  of  Christ,  the  company  of  saints  of 


CHAP.  IV.  y:er.  13.  231 

which  the  context  speaks.  The  church  is  tending  to 
the  goal  indicated.*  Our  version  has  in  unity,  but  the 
Greek  is  etV  rrjv  ivorijra,  and  therefore  should  be  ren- 
dered, to  or  unto,  just  as  in  the  following  clauses,  ek 
dvSpa  TeXeiov  and  elf  /xerpov,  ktX.  The  unity  of  faith 
is  the  end  to  which  all  are  to  attain.  The  genitive 
vlov  Tov  ©eov  belongs  equally  to  7riaTt<;  and  i7rLjv(oat<;. 
The  Son  of  God  is  the  object  both  of  the  faith  and  of 
the  knowledge  here  spoken  of.  Many  commentators 
understand  knowledge  and  faith  as  equivalent,  and 
therefore  make  the  latter  member  of  the  clause  expla- 
natory of  the  former  :  '  to  the  unity  of  the  faith,  that 
is,  to  the  knowledge  of  the  Son  of  God.'  But  this 
overlooks  the  koI.  The  apostle  says,  "  faith  mid  know- 
ledge." Thus  distinguishing  the  one  from  the  other. 
And  they  are  in  fact  different,  however  intimately 
related,  and  however  often  the  one  term  may  be  used 
for  the  other.  Faith  is  a  form  of  knowledge,  and  there- 
fore may  be  expressed  by  that  word.  But  knowledge 
is  not  a  form  of  faith,  and  therefore  cannot  be  expressed 
by  it.  Knowledge  is  an  element  of  faith ;  but  faith, 
in  its  distinctive  sense,  is  not  an  element  of  knowledge. 
Tlie  Greek  word  here  used  is  not  jvcocri^  but  i-Triyvoya-i?. 
We  have  no  word  to  express  the  distinction  as  the 
Germans  have  in  their  Kennen  and  Erkemien.  It  is 
not  merely  cognition  but  recognition.  Faith  and 
knowledge,  Trt'o-T^y  and  eVtyi/wcriy,  express  or  compre- 


*  The  ministry  is  to  continue  until  Karavri)<raiixev  we  (all)  shall  have 
attained  to  unity  of  faith. 


232  EPHESIANS, 

hend  all  the  elements  of  that  state  of  mind  of  which 
the  Son  of  God,  God  manifested  in  the  flesh,  who  loved 
us  and  gave  himself  for  us,  who  died  on  Calvary  and 
is  now  enthroned  in  heaven,  is  the  object.  A  state 
of  mind  which  includes  the  apprehension  of  his  glory, 
the  appropriation  of  his  love,  as  well  as  confidence  and 
devotion.  This  state  of  mind  is  in  itself  eternal  life. 
It  includes  excellence,  blessedness,  and  the  highest 
form  of  activity,  i.  e.  the  highest  exercise  of  our  high- 
est powers.  We  are  like  him  when  we  see  him.  Per- 
fect knowledge  is  perfect  holiness.  Therefore  when 
the  whole  church  has  come  to  this  perfect  knowledge 
which  excludes  all  diversity,  then  it  has  reached  the 
end.     Then  it  will  bear  the  image  of  the  heavenly. 

The  object  of  faith  and  knowledge  is  the  Son  of  Ood. 
This  designation  of  our  Lord  declares  him  to  be  of  the 
same  nature  with  the  Father,  possessing  the  same  attri- 
butes and  entitled  to  the  same  honour.  Were  this  not 
the  case  the  knowledge  of  Christ  as  the  Son  of  God, 
could  not  be  eternal  life  ;  it  could  not  fill,  enlarge, 
sanctify,  and  render  blessed  the  soul ;  nor  constitute 
the  goal  of  our  high  calling  ;  the  full  perfection  of  our 
nature. 

It  has  excited  surprise  that  the  apostle  should  here 
present  unity  of  faith  as  the  goal  of  perfection,  whereas 
in  ver.  6,  Christians  are  said  now  to  have  "  one  faith," 
as  they  have  one  Lord  and  one  baptism.  Some  endeav- 
our to  get  over  this  difficulty  by  laying  the  emphasis 
upon  all.  The  progress  of  the  church  consists  in  bring- 
ing all  to  this  state  of  unity.     But  Paul  includes  all  in 


CHAP.  IV.   VER.  13.  233 

liis  assertion  in  ver.  6.  And  if  the  "  one  faith  "  of  that 
verse,  and  "  unity  of  faith "  here  are  the  same,  then 
the  starting-point  and  the  goal  of  the  chnrch  are  iden- 
tical. Others  say  that  "  the  unity  of  faith  and  know- 
ledge "  means  not  that  all  should  be  united  in  faith 
and  knowledge,  but  that  all  should  attain  that  state  in 
which  faith  and  knowledge  are  identified — faith  is  to  be 
lost  in  knowledge.  The  unity,  therefore,  here  intended, 
is  unity  between  faith  and  knowledge,  and  not  the 
unity  of  believers.  But  this  is  evidently  unnatural. 
"  We  all  come  to  unity,"  can  only  mean,  "  we  are  all 
united."  There  is  no  real  difiiculty  in  the  case.  Unity 
is  a  matter  of  degrees.  The  church  is  now  and  ever 
has  been  one  body,  but  how  imperfect  is  their  union  ! 
Our  Lord's  praying  that  his  j)eople  may  be  one,  does 
not  prove  that  they  are  not  now  one.  It  is  here  as  in 
other  cases.  Holiness  is  the  beginning  and  holiness  is 
the  end.  We  must  be  holy  to  belong  to  the  church, 
and  yet  holiness  is  the  ultimate  perfection  of  the 
church.  The  unity  of  faith  is  now  confined  to  the  first 
principles ;  the  unity  of  faith  contemplated  in  this 
place  is  that  perfect  unity  which  implies  perfect  know- 
ledge and  perfect  holiness. 

Unto  a  perfect  man,  eU  avhpa  TeXetov.  This  clause 
is  explanatory  of  the  former  and  determines  its  mean- 
ing. Perfection  is  the  end  ;  perfect  manhood.  TeXeLo<i 
signifies  ad  finem  jperductus  /  when  used  of  a  man, 
it  means  an  adult,  one  who  has  reached  the  end  of  his 
development  as  a  man.  When  applied  to  a  Christian 
it  means  one  who  has  reached  the  end  of  his  develop- 


2M  EPHESIANS, 

ment  as  a  Christian,  Heb.  12,  23  ;  and  the  church  is 
perfect  when  it  has  reached  the  end  of  its  development 
and  stands  complete  in  glory.  In  1  Cor.  13,  10,  to 
TeXeiov  stands  opj)osed  to  to  e«  fiepovi,  and  there  as 
here  indicates  the  state  which  is  to  be  attained  here- 
after when  we  shall  know  even  as  we  are  known. 

The  standard  of  perfection  for  the  church  is  com- 
plete conformity  to  Christ.  It  is  to  attain  et?  /jbirpov 
r)\iKla<i  Tou  TrXrjpco/jLaro'i  rov  XpiaTov.  These  words  are 
explanatory  of  the  p^-eceding.  The  church  becomes 
adult,  a  perfect  ^lan,  when  it  reaches  the  fulness  of 
Christ.  However  these  words  may  be  explained  in 
detail,  this  is  the  general  idea.  Whether  ifkiKia  means 
stature  or  age  depends  upon  the  context.  Most  com- 
mentators prefer  the  latter  signification  here,  because 
reXeto?  in  the  j^receding  clause  means  adult,  in  reference 
to  age  rather  than  to  stature,  and  vi]7rco<;  in  the  follow- 
ing verse  means  a  child  as  to  age  and  not  as  to  size. 

If  the  j)hi'ase  "  fulness  of  Christ,"  be  exj)lained  ac- 
cording to  the  analogy  of  the  phrases  "  fulness  of  God," 
"  fulness  of  the  Godhead,"  &c.,  it  must  mean  the  pleni- 
tude of  excellence  which  Christ  possesses  or  which  he 
bestows.  And  the  "  age  of  the  fulness  of  Christ," 
means  the  age  at  which  the  fulness  of  Christ  is  attained. 
Comj^are  3,  19,  where  believers  ars  said  to  be  filled 
unto  the  fulness  of  God. 

If,  however,  reference  is  had  to  the  analogy  of  such 
expressions  as  "  fulness  of  the  blessing  of  the  Gospel," 
Kom.  15,  29,  which  means  '  the  full  or  abundant  bless- 
ing,' then  the  passage  before  us  means  '  the  full  age 


CHAP.  IV.    VEK.  13.  235 

(or  stature)  of  Christ.'  Tlie  church  is  to  become  a  per- 
fect man,  i.  e.  it  is  to  attain  the  measure  of  the  full 
maturity  of  Christ.  In  other  words,  it  is  to  be  com- 
pletely conformed  to  him,  perfect  as  he  is  perfect.  Tliis 
interpretation,  which  supposes  irXtjpw^aro'i  to  qualify 
adjectively  r}\cKla<i,  is  in  accordance  with  a  familiar 
characteristic  of  Paul's  style,  who  frequently  connects 
three  genitives  in  this  way,  the  one  governing  the 
others,  where  one  is  to  be  taken  adjectively.  See  Col. 
1,  13,  649  /SacnXeiav  rov  viov  t?}?  dydTrrj'i  avrov,  "  Son 
of  his  love,"  for  '  his  beloved  Son  ; '  "age  of  fulness," 
for  '  full  age.'  Col.  2,  2.  18.     2  Thess.  1,  9. 

Commentators  are  much  divided  on  the  question 
whether  the  goal,  the  terminus  ad  quern  of  the  church's 
progress  here  spoken  of,  is  to  be  attained  in  this  world 
or  the  next.  Those  who  say  it  is  to  be  attained  here, 
rely  principally  on  the  following  verse  :  '  We  are  to 
become  men  m  order  that  we  should  be  no  longer 
children,'  &c.  To  determine  this  question  it  would 
seem  to  be  enough  to  state  what  the  contemplated  con- 
summation is.  It  is  perfection,  and  perfection  of  the 
whole  church.  We  are  to  become  perfect  men,  we  are 
to  attain  complete  conformity  to  Christ ;  and  we  are 
all  to  reach  this  high  standard.  The  Bible,  however, 
never  represents  the  consummation  of  the  church  as 
occurring  in  this  life.  Christ  gave  himself  for  the 
church  that  he  might  present  it  to  himself  a  glorious 
church  without  spot  or  wrinkle,  but  this  presentation 
is  not  to  take  place  until  he  comes  a  second  time  to  be 
glorified  in  the  saints  and  admired  in  all  them  that 


236  EPHESiAjq^s, 

believe.  The  context  instead  of  forbidding,  demands 
this  view  of  the  apostle's  meaning.  It  would  be  incon- 
gruous to  say  we  must  reach  perfection  in  order  to 
grow.  But  it  is  not  incongruous  to  say  that  perfection 
is  made  the  goal  in  order  that  we  may  constantly  strive 
after  it. 

Y.  14.  What  has  been  said  may  be  sufficient  to  in- 
dicate the  connection  between  this  and  the  preceding 
verses,  as  indicated  by  Iva  {in  order  that).  This  and 
the  following  verses  aie  not  subordinate  to  the  13th,  as 
though  the  sense  were,  '  we  are  to  reach  perfection  in 
order  to  grow,' — but  they  are  coordinate — all  relating 
to  the  design  of  the  ministry  mentioned  in  v.  12.  Be- 
tween the  full  maturity  aimed  at,  and  our  present  state 
is  the  period  of  growth — and  Christ  appointed  the  min- 
istry to  bring  the  church  to  that  end,  in  order  that  we 
should  be  no  longer  children  but  make  constant  pro- 
gress. This  intermediate  design  is  expressed  negatively 
in  this  verse  and  affirmatively  in  the  15th  and  16th. 
We  are  not  to  continue  children,  v.  13,  but  constantly 
to  advance  toward  maturity,  vs.  15.  16.  The  charac- 
teristic of  children  here  presented  is  their  instability 
and  their  liability  to  be  deceived  and  led  astray.  The 
former  is  expressed  by  comparing  them  to  a  ship  with- 
out a  rudder,  tossed  to  and  fro  by  the  waves,  and  driven 
about  by  every  wind — KXvBcovc^ofievoi  koX  irepK^epoixevoi 
iravrl  avefiw — or  to  two  unstable  things,  a  restless  wave, 
and  something  driven  by  the  wind.  In  the  use  of 
much  the  same  figure  the  apostle  in  Heb.  13,  9  exhorts 
believers  not  "to  be  carried  away  with  diverse  and 


CHAP.  rv.  VEK.  14.  237 

sti-ange  doctrines."  And  the  apostle  James  compares 
the  unstable  to  "a  wave  of  the  sea  driven  with  the 
wind  and  tossed,"  1,  6,  One  of  the  principal  elements 
of  the  perfection  spoken  of  in  v,  13,  is  stability  in  the 
truth  ;  and,  therefore,  the  state  of  imperfection  as  con- 
trasted with  it  is  described  as  one  of  instability  and 
liability  to  be  driven  about  by  every  wind  of  doctrine. 
Children  are  not  only  unstable  but  easily  deceived. 
They  are  an  easy  prey  to  the  artful  and  designing.  Tlie 
apostle  therefore  adds :  iv  rfj  Kv^e'ia  twv  avdpcoTrcov, 
through  {iv  being  instrumental)  the  artifice  of  men. 
Kv/Bela  from  kv^o<;  {cube,  die)  means  dice^laying  j  in 
which  there  are  many  arts  of  deception,  and  therefore 
the  word  is  used  for  craft  or  deceit.  It  is  explained  by 
the  following  phrase,  eV  iravovp'yla  Trpo^  rrjv  fiedoSelav 
T^9  irXdvrjf;,  which,  according  to  Luther's  version,  means 
Tauscherei  damit  sie  uns  erschleichen  zu  verfuhren,  the 
cunning  with  which  they  track  us  to  mislead.  The  arti- 
fice {Kv^eia)  is  that  craft  which  is  used  by  seducers  or 
errorists.  The  preposition  tt/jo?  may  mean  according 
to.  '  Cunning  according  to  the  craft  which  error  uses  ; 
or  which  is  characteristic  of  error.'  Or  it  may  agree- 
ably to  its  commom  force  indicate  direction  or  ten- 
dency. '  The  cunning  which  is  directed  to  the  craft  of 
error,  i.  e.  that  craft  which  is  designed  to  seduce.'  The 
sense  is  the  same.  The  word  fxedoBeia  occurs  only  here 
and  in  6,  11 — where  in  the  plural  form  it  is  rendered 
wiles  I  "the  wiles  of  the  devil."  It  is  derived  from 
fMeOoSevQ)  {fxcTa  6S6<i),  to  follow  any  one,  to  t/rach  him,  as 
a  wild  animal  its  prey.     Hence  the  substantive  means 


238 


EPHESIAJSrS, 


the  cunning  or  craft  used  by  those  who  wish  to  entrap 
or  capture. 

There  are  two  things  in  this  connection  which  can 
hardly  escape  notice.  The  one  is  the  high  estimate  the 
apostle  places  on  truth ;  and  the  other  is  the  evil  of 
error.  Holiness  without  the  knowledge  and  belief  of 
the  truth,  is  impossible ;  perfect  holiness  implies,  as  v. 
13  teaches,  perfect  knowledge.  Error,  therefore,  is 
evil.  Religious  error  springs  from  moral  evil  and  pro- 
duces it.  "False  teachers"  are  in  Scripture  always 
spoken  of  as  bad,  as  selfish,  malignant,  or  deceitful. 
This  principle  furnishes  incidentally  one  of  the  surest 
of  the  criteria  of  truth.  Those  doctrines  which  the 
good  hold,  which  are  dear  to  the  spiritual,  to  the 
humble  and  the  holy,  and  true.  This  is  the  only  real 
authority  which  belongs  to  tradition.  In  this  passage 
the  apostle  attributes  departure  from  the  truth  to  the 
cunning  and  deceit  which  are  characteristic  of  error,  or 
of  false  teachers.  In  Eom.  16, 17. 18  ;  2  Cor.  2,  lY  ;  11, 
13 ;  Gal.  2,  4 ;  Col.  2,  8. 18,  the  same  character  is  given 
of  those  who  seduce  men  from  the  faith.  Error,  there- 
fore, can  never  be  harmless,  nor  false  teachers  innocent. 
Two  considerations  however  should  secure  moderation 
and  meekness  in  applying  these  principles.  The  one  is, 
that  though  error  implies  sin,  orthodoxy  does  not  always 
imply  holiness.  It  is  possible  "  to  hold  the  truth  in  un- 
righteousness;"  to  have  speculative  faith  without  love. 
The  character  most  offensive  to  God  and  man  is  that  of 
a  malignant  zealot  for  the  truth.  The  other  consideration 
is,  that  men  are  often  much  better  than  their  creed. 


CHAT.  ir.  VEK.  15.  239 

That  is,  tlie  doctrines  on  which,  they  live  are  much 
nearer  the  truth,  than  those  which  they  profess.  They 
deceive  themselves  by  attaching  wrong  meaning  to 
words,  and  seem  to  reject  truth  when  in  fact  they  only 
reject  their  own  misconceptions.  It  is  a  common  re- 
mark that  men's  prayers  are  more  orthodox  than  their 
creeds. 

Y.  15.  These  remarks  are  not  foreign  to  the  subject; 
for  the  apostle,  while  condemning  all  instability  with 
regard  to  faith,  and  while  denouncing  the  craft  of 
false  teachers,  immediately  adds  the  injunction  to  ad- 
here to  the  truth  in  love.  It  is  not  mere  stability  in 
sound  doctrine,  but  faith  as  combined  with  love  that  he 
requires.  The  only  saving,  salutary  faith  is  such  as 
works  by  love  and  purifies  the  heart. 

^A\T]6evovTe<i  he  iv  dydiTT}  our  version  renders  "  but 
speaking  the  truth  in  love."  But  this  does  not  suit  the 
context.  This  clause  stands  opposed  to  what  is  said  in 
verse  14.  We  are  not  to  be  children  driven  about  by 
every  wind  of  doctrine,  but  we  are  to  be  steadfast  in 
professing  and  believing  the  truth,  lliis  interpretation 
which  is  demanded  by  the  connection  is  justified  by  the 
usage  of  the  word  dXrjdeveLv,  which  means  not  only  to 
speak  the  tnith,  but  also  to  be  d\7j9rj<;  in  the  sense  of 
being  open,  upright,  truthful,  adhering  to  the  truth. 
And  the  truth  here  contemplated  is  the  truth  of  God, 
the  truth  of  the  Gospel,  which  we  are  to  profess  and 
abide  by.  The  words  eV  djdirrj  are  commonly  and  pro- 
perly connected  with  dX-qOevovres,  "professing  the  truth 
in  love."    They  may  however  be  connected  with  the 


240  EPHESIANS, 

following  word,  so  as  to  give  the  sense,  "  let  us  increase 
in  love."  But  this  leaves  the  participle  too  naked,  and 
is  not  indicated  by  the  position  of  the  words.  Besides, 
in  the  next  verse,  which  is  part  of  the  same  sentence, 
we  have  av^aiv  Trotetrai,  et?  olKoho^r]V^  ev  a'^airrj^  which 
would  be  a  needless  repetition  of  the  same  idea. 

We  are  "  to  grow  up  into  (rather  unto)  him,"  ei9 
avrou.  This  is  to  be  explained  bj  a  reference  to  the 
expressions.tetV  avSpa  reXeiov,  etV  fierpov  rfKi,Kia<;  kt\.  in 
V.  13.  These  are  different  forms  of  expressing  the  idea 
that  conformity  to  Christ  is  the  end  to  be  attained. 
We  are  to  grow  so  as  to  be  conformed  to  him,  tcl  iravra, 
as  to  all  things.  Him,  "  who  is  the  head,  viz.  Christ." 
We  are  to  be  conformed  to  our  head — ^because  he  is 
our  head,  i.  e.  because  of  the  intimate  union  between 
him  and  us.  The  slight  confusion  in  the  metaphor 
which  presents  Christ  as  the  model  to  which  we  are  to 
be  conformed,  and  the  head  with  whose  life  we  are  to 
be  pervaded,  is  no  serious  objection  to  this  interpreta- 
tion, which  is  demanded  by  the  context. 

Y.  16.  From  wJiam  the  whole  hody  fitly  joined  to- 
gether^ and  coinpacted  hy  that  which  every  joint  sujp- 
plieth,  according  to  the  effectual  working  in  the  measure 
of  every  part,  maketh  increase  of  the  l)ody  to  the  edify- 
ing of  itself  in  love.  The  church  is  Christ's  body ;  he 
is  the  head.  The  body  grows.  Concerning  this  growth 
tlie  apostle  says — 1.  It  is  from  him,  (e|  ov).  He  is  the 
causal  source,  from  whom  all  life  and  power  are  de- 
rived. 2.  It  depends  on  the  intimate  union  of  all  the 
parts  of  the  body  with  the  head  by  means  of  appro- 


CHAP.    rV'.    VER.    16.  24:1 

priate  bonds.  3.  It  is  symmetrical.  4.  It  is  a  growth 
in  love.  Sucli  is  the  general  meaning  of  this  passage  ; 
tlioiigh  there  is  much  diversity  of  opinion  as  to  the 
meaning  of  some  of  the  terms  employed,  and  as  to  the 
relation  of  the  several  clauses. 

First  as  to  the  meaning  of  the  words  :  Swapfio- 
Xoyico  {apfjLos  and  Xiyco)  to  hind  together  the  several  pa/rts 
of  any  thing.  It  is  used  of  a  building  2,  21,  and  of  the 
human  body.  In  both  cases  there  is  a  union  of  parts 
fitted  to  each  other.  It  is  peculiarly  appropriate  here, 
as  the  church  is  compared  to  the  body  composed  of  many 
members  intimately  connected.  Hvfi^i/Sd^o),  to  bring 
together,  to  convene,  to  jo-ini  figuratively,  to  comhine  men- 
tally. It  is  properly  used  of  bringing  persons  together, 
so  as  to  reconcile  them,  or  to  unite  them  in  friendship. 
It  therefore  serves  to  explain  the  preceding  term.  The 
church  is  figuratively  a  body  composed  of  many  joints 
or  members ;  and  literally,  it  is  a  company  of  believers 
intimately  united  with  each  other.  Hence  the  apostle 
uses  both  terms  in  reference  to  it.  'A<^ri  {airro))  pro- 
perly means  touch,  the  sense  of  touch.  Hence  metony- 
Xi\\Q.^j  feeling.  Therefore  hia  7rdcrr]<i  d(j>i]<i  i7n')(^opr]yia<i 
may  mean,  'by  every  feeling,  or  experience  of  aid.' 
The  word  however  is  sometimes  used  in  the  sense  of 
ha7id  or  joint.  The  parallel  passage  in  Col.  2,  19,  Sia 
TOiv  d(f>a)u  Kol  a-vvSea-ficov,  hy  joints  and  hands,  seems  to 
be  decisive  for  that  sense  here.  The  word  eTrcxopvy^O' 
{'X^oprjyeo),  %opo9,  cijco),  sujpply,  aid,  has  no  difiiculty  in 
itself.  The  only  question  is  what  aid  or  contribution  is 
meant,  and  what  is  the  force  of  the  genitive.    Tlie  word 

16 


242  EPHESIAN8, 

may  refer  to  the  mutual  assistance  furnished  each  other 
hy  the  constituent  members  of  the  body.  Thus  Luther, 
who  paraphrases  the  clause  in  question, — durch  alle 
Gelenke,  dadurch  eins  dem  andern  Handreichung  thut 
— hy  every  joint  vjherehy  one  member  aids  another.  Or 
it  may  refer  to  the  supplies  of  vital  influence  received 
from  Christ  the  head.  "Tlirough  every  joint  of  sup- 
ply," then  means,  through  every  joint  or  l>and  which  is 
the  m£ans  of  supply.  The  parallel  passage  in  Col.  2, 
19,  is  in  favour  of  the  latter  view.  Tliere  it  is  said :  to 
uwixa  Bca  tcov  ac^oiv  i7n')(op7)jov/ji,6vov,  the  dody  receiving 
nourishment  or  supplies  through  the  joints  or  lands. 
The  nourishing  and  sustaining  influence,  the  iTri-xppvy^^^} 
is  certainly  in  this  case  that  which  flows  from  Christ, 
and  therefore  the  same  interpretation  should  be  given 
to  the  passage  before  us.  As  to  the  force  of  the  case, 
it  is  by  some  taken  as  the  genitive  of  apposition. 
"  Joint  or  band  of  supply,"  would  then  mean,  the  hand 
which  is  a  supply.  The  divine  influence  furnished  by 
Christ  is  the  bond  by  which  the  members  of  his  body 
are  imited.  This  is  tnie,  but  in  Col.  2, 19,  which,  being 
the  plainer  passage,  must  be  our  guide  in  interpreting 
this,  the  supply  is  said  to  be  hia  rcou  d<f>cov,  through  the 
joints.  Here,  therefore,  the  parallel  phrase,  hia  Trdcr-qf; 
d(f)r}^  T?}?  i7rixop'r)y[a<i,  must  mean,  'through  every  joint 
for  supply ; '  that  is,  which  is  the  means  or  channel  of 
the  divine  influence.  There  is  an  obvious  distinction 
between  "the  bands"  and  "the  aid"  here  spoken  of. 
The  latter  is  the  divine  life  or  Holy  Spirit  communica- 
ted to  all  parts  of  the  church ;  the  former  (the  d^ai) 


CHAP.  IV.  VER.  16.  243 

are  the  various  spiritual  gifts  and  offices  wliich  are 
made  the  channels  or  means  of  this  divine  communica- 
tion. 

Tlie  second  point  to  be  considered  is  the  relation  of 
the  several  clauses  in  this  passage.  The  clause  Bia 
'jrdarj'i  d(f)7]^,  kt\.  may  be  connected  with  the  last  clause 
of  the  verse,  av^rjacv  Troiecrai.  The  sense  would  then 
be,  '  The  body  by  means  of  every  joint  of  supply  makes 
increase  of  itself.'  Tliis  sense  is  correct  and  suited  to 
the  context.  This  however  is  not  the  most  natural  con- 
struction. Tlie  relative  position  of  the  members  of  the 
sentence  is  in  favour  of  referring  this  clause  to  the  pre- 
ceding participles.  '  Tlie  body  j  oined  together  and  united 
by  means  of  every  joint  of  supply.'  The  parallel  pas- 
sage in  Colossians  determines  this  to  be  the  apostle's 
meaning.  He  there  refers  the  union  of  the  body,  and 
not  its  growth,  to  the  bands  {d(f)al)  of  which  he  speaks. 
He  describes  the  body  as  a-vfifii,/3a^6fjLevov  Bid  rdv  dtpwp, 
and  therefore  here  avfi^t.^.  Sid  Trao-T/s  d<pfj<i,  which  are 
in  juxtaposition,  gliould  go  together. 

The  clause,  "  accm^ding  to  the  e^ectual  working  in 
tlie  measure  of  every  part,''^  admits  of  three  construc- 
tions. It  may  be  connected  with  the  preceding  parti- 
ciples— "joined  together  by  every  joint  of  supply 
according  to  the  working,  &c.,  a-vfi^i/S.  8id — Kard.  Or 
it  may  be  connected  with  the  preceding  words,  ivixo- 
prjyia'i  Kar  ivipyeiav, — '  the  supply  is  according  to  the 
working  of  each  particular  part.'  Or  thirdly,  it  may 
be  connected  with  av^rjaiv  "TroieiTai ;  the  increase  is  ac- 
cording to  the  working,  &c.     It  is  hard  to  decide  be- 


244  EPHESIANS, 

tween  these  two  latter  methods.  In  favour  of  the 
second  is  the  position  of  the  words — and  also  the  con- 
gruitj  of  the  figure.  It  is  more  natural  to  say  that  the 
divine  influence  is  according  to  the  working  of  every 
part,  i.  e.  according  to  its  capacity  and  function ;  than 
to  say,  "  the  growth  is  according  to  the  working,  &c." 
The  increase  of  the  body  is  due  to  the  living  influence 
which  pervades  it,  and  not  to  the  efficiency  of  the 
several  members.  In  either  case,  however,  the  idea  of 
symmetrical  development  is  included. 

The  hody — maketh  increase  of  the  hody,  i.  e.  of 
itself.  The  substantive  is  repeated  on  account  of  the 
length  of  the  sentence.  This  increase  is  an  edification 
in  love,  i.  e.  connected  with  love.  That  is  the  element 
in  which  the  progress  of  the  church  to  its  consumma- 
tion is  effected. 

As  then  the  human  body,  bound  together  by  the 
vital  influence  derived  from  the  head  through  appro- 
priate channels  and  distributed  to  every  member  and 
organ  according  to  its  function,  constantly  advances  to 
maturity  ;  so  the  church,  united  as  one  body  by  the 
divine  influence  flowing  from  Christ  its  head  through 
appropriate  channels,  and  distributed  to  every  member 
according  to  his  peculiar  capacity  and  function,  contin- 
ually advances  towards  perfection.  And  as  in  the 
human  body  no  one  member,  whether  hand  or  foot,  can 
live  and  grow  unless  in  union  with  the  body  ;  so  union 
with  the  mystical  body  of  Christ  is  the  indispensable 
condition  of  growth  in  every  individual  believer.  Fal- 
litur  ergo   siquis   seorsum   crescere  appetit. — Calvin. 


CHAP.    IV.    VEK.    16.  .      245 

And  further,  as  in  the  human  body  there  are  certain 
channels  throuo:h  which  the  vital  influence  flows  from 
the  head  to  the  members,  and  which  are  necessary  to 
its  communication;  so  also  there  are  certain  divinely 
appointed  means  for  the  distribution  of  the  Holy  Spirit 
from  Christ  to  the  several  members  of  his  body.  What 
these  channels  of  divine  influence  are,  by  which  the 
church  is  sustained  and  carried  forward,  is  clearly  stated 
in  V.  11,  where  the  apostle  says,  "  Christ  gave  some, 
apostles ;  and  some,  prophets ;  and  some  evangelists ; 
and  some,  pastors  and  teachers,  for  the  perfecting  of 
the  saints."  It  is,  therefore,  through  the  ministry  ot 
the  word  that  the  divine  influence  flows  from  Christ  the 
head  to  all  the  members  of  his  body,  so  that  where  that 
ministry  fails  the  divine  influence  fails.  This  does  not 
mean  that  the  ministry  as  men  or  as  ofiicers  are  the 
channels  of  the  Spirit  to  the  members  of  the  church, 
so  that  without  their  ministerial  intervention  no  man  is 
made  a  partaker  of  the  Holy  Ghost.  But  it  means 
that  the  ministry  as  dispensers  of  the  truth  are  thus  the 
channels  of  divine  communication.  By  the  gifts  of 
revelation  and  inspiration,  Christ  constituted  some 
apostles  and  some  prophets  for  the  communication  and 
record  of  his  truth ;  and  by  the  inward  call  of  his 
Spirit  he  makes  some  evangelists  and  some  pastors  for 
its  constant  proclamation  and  inculcation.  And  it  is 
only  (so  far  as  adults  are  concerned)  in  connection  with 
the  truth,  as  thus  revealed  and  preached,  that  the 
Holy  Ghost  is  communicated.  The  ministry,  therefore, 
apostles,  prophets,  evangelists  and  teachers,  were  given 


246  EPHESIANS, 

for  the  edification  of  the  church,  by  the  communication 
of  that  truth  in  connection  with  which  alone  the  Holy 
Ghost  is  given. 

All  this  Kome  perverts.  She  says  that  prelates, 
whom  she  calls  apostles,  are  the  channels  of  the  Holy 
Spirit,  first  to  the  priests  and  then  to  the  people  ;  and 
that  this  communication,  is  not  by  the  truth,  but  tactual, 
by  the  laying  on  of  hands.  Ko  one  therefore  can  be 
united  to  Christ  except  through  them,  or  live  except  as 
in  communion  with  them.  Thus  error  is  always  the 
caricature  of  truth. 

SECTION  II.—Ys.  ir-32.— Ch.  V.  1-2. 

17.  This  I  say  therefore,  and  testify  in  the  Lord,  that  ye  hence- 
forth walk  not  as  other  GentUes  walk,  in  the  vanity  of  their 

18.  mind,  having  the  understanding  darkened,  heing  alienated  from 
the  life  of  God  through  the  ignorance  that  is  in  them,  hecause 

19.  of  the  blindness  of  their  heart :  who,  being  past  feeling,  have 
given  themselves  over  unto  lasciviousness,  to  work  all  unclean- 

20.  ness  with  greediness.    But  ye  have  not  so  learned  Christ ;  if  so 

21.  be  that  ye  have  heard  him,  and  have  been  taught  by  him,  as 

22.  the  truth  is  in  Jesus :  that  ye  put  oflf  concerning  the  former 
conversation  the  old  man,  which  is  corrupt  according  to  the  de- 

23.  ceitful  lusts ;  and  be  renewed  in  the  spirit  of  your  mind ;  and 

24.  that  ye  put  on  the  new  man,  which  after  God  is  created  in 

25.  righteousness  and  true  holiness.  Wherefore  putting  away  lying, 
speak  every  man  truth  with  his  neighbour :  for  we  are  mem- 

26.  bers  one  of  another.    Be  ye  angry,  and  sin  not :  let  not  the 

27.  sun  go  down  upon  your  wrath :  neither  give  place  to  the  devil. 

28.  Let  him  that  stole,  steal  no  more :  but  rather  let  him  labour, 
working  with  his  hands  the  thing  which  is  good,  that  he  may 

29.  have  to  give  to  him  that  needeth.    Let  no  corrupt  communica- 


CHAP.  IV.  247 

tion  proceed  out  of  your  mouth,  but  that  which  is  good  to  the 
use  of  edifying,  that  it  may  minister  grace  unto  the  hearers. 

30.  Aud  grieve  not  the  Holy  Spirit  of  God,  whereby  ye  are  sealed 

31.  unto  the  day  of  redemption.  Let  all  bitterness,  and  wrath,  and 
anger,  and  clamour,  and  evil-speaking,  be  put  away  from  you, 

32.  with  all  malice :  and  be  ye  kind  one  to  another,  tender-hearted, 
forgiving  one  another,  even  as  God  for  Christ's  sake  hath  for- 
given you. 

Oh.  Y.  1.  Be  ye  therefore  followers  of  God  as  dear  children ;  and 
2.  walk  in  love,  as  Christ  also  hath  loved  us,  and  hath  given  him- 
self for  us  an  offering  and  a  sacrifice  to  God  for  a  sweet-smelling 
savour. 

ANALYSIS. 

This  Section  contains  first  a  general  exhortation  to 
holiness,  vs.  17-24 ;  and  secondly,  injunctions  in  respect 
to  specific  duties,  vs.  25-ch.  Y.  2.  The  exhortation  to 
holiness  is,  agreeably  to  the  apostle's  manner,  first  in  the 
negative  form  not  to  walk  as  the  heathen  do,  vs.  17-19, 
and  secondly,  positive,  to  walk  as  Christ  had  taught 
them,  vs.  20-24.  Tlie  heathen  walk  in  the  vanity  of 
their  mind,  i.  e.  in  a  state  of  moral  and  spiritual  fatuity, 
not  knowing  what  they  are  about,  nor  whither  they  are 
going,  V.  17  ;  because  they  are  in  mental  darkness,  and 
are  alienated  from  the  life  of  God  through  the  ignorance 
that  is  in  them,  and  tln*ougli  the  hardness  of  their 
hearts,  v.  18 ;  as  is  evinced  by  their  giving  themselves 
up  to  uncleanness  and  avarice,  v.  19.  Tlie  Christian 
walk  is  the  oi3posite  of  this— because  believers  have 
been  taught.  Instead  of  ignorance,  truth  dwells  in 
them,  enlightening  and  purifying.  Hence  they  are  led 
to  put  off  the  old  man — and  to  put  on  the  new  man, 


248  EPHESIAIfS, 

which  is  more  and  more  conformed  to  the  image  of 
God,  vs.  20-24,  Therefore,  they  must  avoid  lying  and 
sjjeak  the  truth,  v.  25  ;  abstain  from  anger  and  guard 
against  giving  Satan  any  advantage,  vs.  26.  2T.  Avoid 
theft,  and  be  diligent  and  liberal,  v.  28.  Avoid  all 
corrupting  language,  but  let  their  conversation  be 
edifying,  so  as  not  to  grieve  the  Holy  Spirit,  vs.  29.  30. 
Instead  of  malicious  feelings,  they  should  exercise  and 
manifest  such  as  are  mild,  benevolent,  and  forgiving, 
being  in  this  matter  the  followers  of  God,  vs.  31 — 
ch.  V.  2. 

COMMENTAEY. 

V.  lY.  The  apostle,  having  in  the  preceding  section 
taught  that  Christ  had  destined  his  church  to  perfect 
conformity  to  himself,  and  made  provision  for  that  end, 
as  a  natural  consequence,  solemnly  enjoins  on  those 
who  profess  to  be  Christians  to  live  in  accordance  with 
this  high  vocation.  "  This  therefore  I  say  and  testify 
in  the  Lord,  that  he  henceforth  walk  not  as  the  other 
Gentiles  walk,  in  the  vanity  of  their  mind."  To  testify^ 
in  this  case,  is  solemnly  to  enjoin,  as  a  man  does  who 
calls  upon  God  to  bear  witness  to  the  truth  and  import- 
ance of  what  he  says.  Maprvpico  is  to  act  as  a  witness, 
and  fiapTvpo/juat  to  invoke  as  a  witness.  The  latter  is 
the  word  here  used.  In  the  Zord,  means  in  commu- 
nion with  the  Lord.  Paul  speaks  as  one  who  had 
access  to  the  mind  of  Christ,  knew  his  will,  and  could 
therefore  speak  in  his  name.  Tlie  exhortation  is,  not 
to  walk  as  the  Gentiles  do.     To  walkj  in  Scripture  Ian- 


CHAP.  IV,    VEE.  17.  249 

guage,  includes  all  the  manifestations  of  life,  inward 
and  outward,  seen  and  unseen.  It  does  not  exjDress 
merely  the  outward,  visible  deportment.  Men  are  said 
to  walk  with  God,  which  refers  to  the  secret  fellowship 
of  the  soul  with  its  Maker,  more  than  to  the  outward 
life.  So  here  the  walk,  which  the  apostle  enjoins  us  to 
avoid,  is  not  only  the  visible  deportment  characteristic 
of  the  Gentiles,  but  also  the  inward  life  of  which  the 
outward  deportment  is  the  manifestation. 

They  walk  "  in  the  vanity  of  their  mind."  The  lan- 
guage of  the  New  Testament  being  the  language  of 
Jews,  is  more  or  less  modified  by  Hebrew  usage.  And 
the  usage  of  Hebrew  words  is  of  course  modified  by 
the  philosophy  and  theology  of  the  people  who  em- 
ployed them.  There  are  two  principles  w^hich  have  had 
an  obvious  influence  on  the  meaning  of  a  large  class 
of  Hebrew  words,  and  therefore  on  the  meaning  of  the 
Greek  terms  which  answer  to  them.  The  one  is  the 
unity  of  the  soul  which  forbids  any  such  marked  dis- 
tinction between  its  cognitive  and  emotional  faculties, 
i.  e.  between  the  understanding  and  the  heart,  as  is 
assumed  in  our  philosophy,  and  therefore  is  impressed 
on  our  language.  In  Hebrew  the  same  word  desig- 
nates what  we  commonly  distinguish  as  separate  facul- 
ties. Tlie  Scriptures  speak  of  an  "  understanding  heart," 
and  of  "  the  desires  of  the  understanding,"  as  well  as 
of  "  the  thoughts  of  the  heart."  They  recognize  that 
there  is  an  element  of  feeling  in  our  cognitions  and  an 
element  of  intelligence  in  our  feelings.  The  idea  that 
the  heart  may  be  depraved  and  the  intellect  unaffected 


250  EPHESIANS, 

is,  according  to  tlie  anthropology  of  the  Bible,  as  incon- 
gruous, as  that  one  part  of  the  soul  should  be  happy 
and  another  miserable,  one  faculty  saved  and  another 
lost. 

Another  principle  nearly  allied  to  the  former  is  the 
moral  and  spiritual  excellence  of  truth.  Truth  is  not 
merely  speculative,  the  object  of  cognition.  It  has 
moral  beauty.  In  scrij^tural  language,  therefore,  know- 
ledge includes  love ;  wisdom  includes  goodness  ;  folly 
includes  sin ;  the  wise  are  holy,  fools  are  wicked. 
Truth  and  holiness  are  united  as  light  and  heat  in  the 
same  ray.  There  cannot  be  the  one  without  the  other. 
To  know  God  is  eternal  life  ;  to  be  without  the  know- 
ledge of  God  is  to  be  utterly  depraved.  Saints  are  the 
children  of  light ;  the  wicked  are  the  children  of  dark- 
ness. To  be  enlightened  is  to  be  renewed ;  to  be 
blinded  is  to  be  reprobated.  Such  is  the  constant 
representation  of  Scripture. 

llie  vov'i,  mind,  therefore,  in  the  passage  before  us, 
does  not  refer  to  the  intellect  to  the  exclusion  of  the 
feelings,  nor  to  the  feelings  to  the  exclusion  of  the 
intellect.  It  includes  both ;  the  reason,  the  under- 
standing, the  conscience,  the  affections  are  all  compre- 
hended by  the  term.  Sometimes  one  and  sonaetimes 
another  of  these  modes  of  spiritual  activity  is  specially 
referred  to,  but  in  the  present  case  the  whole  soul  is 
intended.  The  word  /iaratoTT;?,  vanity,  according  to 
the  scriptural  usage  just  referred  to,  includes  moral  as 
well  as  intellectual  worthlessness,  or  fatuity.  It  is  of 
all  that  is  comprehended  under  the   word   vov<;,  the 


CHAP.  IV.    VEE.  18.  251 

understanding  and  the  licart,  that  this  vanity  is  pre- 
dicated. Every  thing  inchided  in  the  following 
verses  respecting  the  blindness  and  depravity  of  the 
heathen  is  therefore  comprehended  in  the  word 
vanity. 

V.  18.  Having  the  understanding  darkened^  heing 
alienated  from  the  life  of  God  through  the  ignorance 
that  is  in  them,  hecause  of  the  hlindness  of  their  heart. 
This  verse  at  once  explains  and  confirms  the  preceding 
statement.  The  heathen  walk  in  vanity,  i.  e.  in  intel- 
lectual and  moral  darkness,  because  their  understand- 
ing is  darkened,  and  because  they  are  alienated  from 
the  life  of  God. 

The  word  Sidvoia,  understanding,  in  the  first  clause, 
means  a  thinking  through  y  the  mind  (quatenus  intelli- 
git,  appetit  et  sentit)  as  opposed  to  the  body ;  an  act 
of  the  mind,  a  thought,  purpose,  or  disposition ;  the 
intelligence  as  opposed  to  the  feelings.  We  are  re- 
quired to  love  God,  iv  oXr)  rfj  Siavoia,  with  the  whole 
mind  f  men  are  said  to  be  enemies,  rfj  Siavola,  Col.  1, 
21,  as  to  their  state  of  mind,  and  proud  t^  hiavoia  rrj<; 
Kaphia^  avTOiv.  The  apostle  Peter  exhorts  us  "  to  gird 
up  the  loins  (9/*  ^Ae  mind,''''  and  speaks  of  our  "pure 
mind."  And  the  apostle  John  says  :  "  God  has  given 
us  Biavoiav  that  we  may  know."  The  word  is  opposed 
to  adp^  in  Eph.  2,  3,  and  to  KapBla  in  Matt.  22,  37, 
Heb.  8, 10  and  elsewhere.  It  depends  therefore  on  the 
connection  whether  the  word  is  to  be  understood  of  the 
whole  soul,  or  of  the  intelligence,  or  of  the  disj)Osition. 
In  this  case  it  means  the  intelligence  /  because  it  is  dis- 


252  EPIIESIANS, 

tingiiished  from  vov<;  in  the  preceding  verse,  and  from 
Kaphia  in  the  last  clause  of  this  one. 

"  Alienated  from  the  life  of  God,"  means  strangers 
to  that  life.  "  The  life  of  God,"  means  the  life  of 
which  God  is  the  author.  It  is  sj)iritual  life.  That  is, 
the  life  of  which  the  indwelling  Spirit  is  the  principle 
or  source.  "  Yitam  Dei,"  says  Beza,  "  appellat  vitam 
illam,  qua  Deus  vivit  in  suis."  Comp.  3,  16,  17,  and 
the  remarks  on  that  passage. 

In  the  last  clause  of  the  verse  Trcopcoa-ig  is  rendered 
hlindness,  it  more  properly  means  hardness.  It  does 
not  come  from  Trtypos-,  blind,  but  from  -Trcopo^  a  peculiar 
kind  of  stone,  and  then  any  thing  hard  or  callous.  Tlie 
verb  TTcopoo)  is  rendered  to  harden,  Mark  6,  52 ;  8,  17 ; 
John  12,  40,  and  in  all  these  passages  it  is  used  of  the 
heart.  So  in  Rom.  11,  7,  "  the  rest  were  hardened." 
The  noun  is  rendered  "  hardness  "  in  Mark  3,  5,  and 
"  blindness  "  in  Rom.  11,  25.  This  is  easily  accounted 
for,  as  the  verb  is  often  used  in  reference  to  the  eyes 
when  covered  with  an  opaque  hardened  film,  and  hence 
ireTrcopoyrat,  is  the  same  at  times  with  TeTV(f)\coTai.  The 
phrase,  therefore,  7rci)pa}at<;  t?}<?  KapSia^i,  may  be  ren- 
dered either  hlinchiess  or  hardness  of  the  heart.  The 
latter  is  the  proper  meaning,  unless  the  other  be  re- 
quired by  the  context,  which  is  not  the  case  in  the 
present  instance. 

Tlie  principal  difficulty  in  this  verse  concerns  the 
relation  of  its  several  clauses.  First,  the  participle 
oi/re?  may  be  connected  with  the  second  clause,  so  as 
to  read,  "  Dark  as  to  the  understanding,  being  {ovret) 


CHAP.  IV.  VER.  18.  253 

alienated  from  the  life  of  God."  This  is  the  view  taken 
by  our  translators,  which  supposes  that  the  first  clause 
merelj  expresses  a  characteristic  of  the  heathen,  for 
which  the  second  assigns  the  reason.  '  They  are  dark 
ened,  because  alienated.'  But  this  is  not  consistent 
with  the  relation  of  this  verse  to  the  preceding.  '  Tlie 
heathen  walk  in  vanity  because  darkened,'  &c.  Be- 
sides, according  to  the  apostle,  the  heathen  are  not  in 
darkness  because  alienated  from  the  life  of  God,  but 
they  are  alienated  from  that  life  because  of  their  ignor- 
ance. Secondly,  the  four  clauses  included  in  the  verse 
may  be  considered  as  so  related  that  the  fii'st  is  con- 
nected with  tlie  third,  and  the  second  with  the  fourth. 
The  passage  would  then  read,  '  Having  the  under- 
standing darkened  on  account  of  the  ignorance  that  is 
in  them  ;  alienated  from  the  life  of  God  on  account 
of  the  hardness  of  their  hearts.'  But  this  unnaturally 
dissociates  the  clauses,  contrary  to  one  of  the  most 
marked  peculiarities  of  the  apostle's  style  ;  whose  sen- 
tences are  like  the  links  of  a  chain,  one  depending  on 
another  in  regular  succession.  This  mode  of  construc- 
tion also  makes  ignorance  the  cause  of  the  darkness, 
whereas  it  is  the  effect.  A  man's  being  enveloped  in 
darkness  is  the  cause  of  his  not  seeing,  but  his  not  see- 
ing is  not  the  cause  of  the  darkness.  Idiocy  is  the 
cause  of  ignorance  and  not  the  reverse.  The  apostle 
conceives  of  the  heathen  as  men  whose  minds  are  im- 
paired or  darkened,  and  therefore  they  are  ignorant. 
Tliirdly,  the  clauses  may  be  taken  as  they  stand,  6ut€<; 
being  connected  with  the  first  clause.     '  Tlie  heathen 


254  EPHESIANS, 

walk  in  vanity,  being  (i.  e.  because  they  are)  darkened 
as  to  the  understanding,  alienated  from  the  life  of  God 
through  the  ignorance  that  is  in  them,  through  the 
hardness  of  their  heart.'  Darkness  of  mind  is  the 
cause  of  ignorance,  ignorance  and  consequent  obduracy 
of  heart  are  the  cause  of  alienation  from  God.  Tliis  is 
both  the  logical  and  theological  order  of  sequence. 
The  soul  in  its  natm*al  state  cannot  discern  the  things 
of  God — therefore  it  does  not  know  them,  therefore  the 
heart  is  hard  and  therefore  it  is  destitute  of  holiness. 
This  is  what  the  apostle  teaches  in  1  Cor.  2,  14—16. 
The  blind  cannot  see ;  therefore  they  are  ignorant  of 
the  beauty  of  creation,  therefore  they  are  destitute  of 
delight  in  its  glories.  You  cannot  heal  them  by  light. 
The  eye  must  first  be  opened.  Then  comes  vision,  and 
then  joy  and  love.  This  view  of  the  passage  is  in  ac- 
cordance with  the  analogy  of  Scripture ;  which  con- 
stantly represents  regeneration  as  necessary  to  spiritual 
discernment,  and  spiritual  discernment  as  necessary  to 
holy  afiections.  Therefore  the  apostle  says  of  the 
heathen  that  their  understanding  is  darkened,  a  film  is 
over  their  eyes,  and  they  are  alienated  from  God  be- 
cause of  the  ignorance  consequent  on  their  mental 
blindness. 

Y.  19.  Who,  not  the  simple  relative,  but  oiTive<;, 
such  as  who.  The  practical  proof  of  their  being  in  the 
state  described  is  to  be  found  in  the  fact  that  being 
without  feeling  they  give  themselves  over  to  the  sins 
mentioned.  ^AirrjXyrjKOTe';,  no  longer  susceptible  of  pain. 
Conscience  ceases  to  upbraid  or  to  restrain  them.    They, 


CHAP,  rv.  VEK.  19.  255 

therefore,  give  themselves  up  to  excess,  to  practise  all 
kinds  of  uncleanness,  eV  irXeove^la,  with  greediness,  i.  e. 
insatiably.  The  parallel  passage^  2  Pet.  2,  14,  "Hav- 
ing eyes  full  of  adultery,  and  that  cannot  cease  from 
sin,"  would  favour  this  interpretation  so  far  as  the  idea 
is  concerned.  But  the  word  irXeove^ia  always  else- 
where means,  covetousness  /  a  desire  to  have  more.  And 
as  this  gives  a  good  sense  it  is  not  right  to  depart  from 
the  established  meaning.  'Ev  TrXeove^ia,  therefore, 
means  with,  i.  e.  together  with,  covetousness.  The 
heathen  give  themselves  up  to  uncleanness  and  covet- 
ousness. These  two  vices  are  elsewhere  thus  asso- 
ciated, as  in  ch.  5,  3.  5,  "  Let  not  uncleanness  or 
covetousness  be  named  among  you."  "No  unclean 
person,  nor  covetous  man,  &c."  See  also  Col.  3,  5. 
Rom.  1,  29.  1  Cor.  5,  10.  Here  as  in  Horn.  1,  24,  im- 
morality is  connected  with  impiety  as  its  inevitable 
consequence.  Men  in  their  folly  think  that  morality 
may  be  preserved  without  religion,  and  even  that 
morality  is  religion ;  but  reason,  experience  and  Scrip- 
ture all  prove  that  if  men  do  not  love  and  fear  God 
they  give  themselves  up  to  vice  in  some  form,  and  com- 
monly either  to  uncleanness  or  avarice.  There  is  a 
two-fold  reason  for  this ;  one  is  the  nature  of  the  soul 
which  has  no  independent  source  of  goodness  in  itself, 
60  that  if  it  turns  from  God  it  sinks  into  pollution,  and 
the  other  is  the  punitive  justice  of  God.  He  abandons 
those  who  abandon  him.  In  Eom.  1, 24  and  elsewhere, 
it  is  said  '  God  gives  the  impious  up  to  uncleanness ; ' 
here  it  is  said,  they  give  themselves  up.     These  are  only 


256  EPHESIANS 


different  forms  of  the  same  truth.  Men  are  restrained 
from  evil  by  the  hand  of  God,  if  he  relaxes  his  hold 
they  rush  spontaneously  to  destruction.  All  systems 
of  education,  all  projects  of  reform  in  social  or  political 
life,  not  founded  in  religion,  are,  according  to  the  doc- 
trine of  this  passage  and  of  all  Scripture,  sure  to  lead 
to  destruction. 

Y.  20.  But  ye  have  not  so  learned  Christ.  Tliat  is, 
your  knowledge  of  Christ  has  not  led  you  to  live  as  the 
heathen.  As  we  are  said  to  learn  a  thing,  but  never  to 
learn  a  person,  the  expression  jxavdaveiv  tov  Xpiarov, 
is  without  example.  But  as  the  Scriptures  speak  of 
preaching  Christ,  which  does  not  mean  merely  to 
preach  his  doctrines,  but  to  preach  Christ  himself,  to 
set  him  forth  as  the  object  of  supreme  love  and  confi- 
dence, so  "to  learn  Christ"  does  not  mean  merely,  to 
learn  his  doctrines,  but  to  attain  the  knowledge  of 
Christ  as  the  Son  of  God,  God  in  our  nature,  the  Holy 
one  of  God,  the  Saviour  from  sin,  whom  to  know  is  holi- 
ness and  life.  Any  one  who  has  thus  learned  Christ 
cannot  live  in  darkness  and  sin.  Such  knowledge  is  in 
its  very  nature  light.  Where  it  enters,  the  mind  is 
irradiated,  refined,  and  purified.  Nihil  ergo  de  Christo 
didicit  qui  nihil  vita  ab  infidelibus  differt ;  neque  enim 
a  mortificatione  carnis  separari  potest  Christi  cognitio. 
— Calvin. 

Y.  21.  If  so  he  ye  have  heard  him.  "  To  hear  him" 
does  not  mean  to  hear  about  him.  This  the  apostle  in 
writing  to  Christians  could  not  express  in  a  hypotheti- 
cal form.     He  knew  that  the  Ephesian  Christians  had 


CHAP.  IV.  VER.  21.  257 

heard  about  Clirist.  To  hear,  in  this  connection,  im- 
plies intelligence  and  obedience,  as  in  the  frequently  oc- 
curring phrase,  "  He  that  hath  ears  to  hear,  let  him 
hear ; "  and  "  To-day  if  ye  will  hear  his  voice,  &c.," 
and  in  a  multitude  of  other  cases.  To  hear  the  voice 
of  God  or  of  Christ,  therefore,  is  not  merely  to  perceive 
with  the  outward  ear  but  to  receive  with  the  under- 
standing and  the  heart.  The  particle  et^e,  if  indeed^ 
does  not  express  doubt ;  but  '  if,  as  I  take  for  granted.' 
The  apostle  assumes  that  they  were  obedient  to  the 
truth.  '  Ye  have  not  so  learned  Christ  as  to  allow  of 
your  living  as  do  the  Gentiles,  if,  as  I  take  for  granted, 
you  have  really  heard  his  voice  and  have  been  taught 
hy  him.''  ^Ev  avrw,  however,  does  not  properly  mean 
by  him,  but  'in  communion  with  him.'  '  Ye  have  been 
taught  in  him,  inasmuch  as  truth  is  in  Jesus,  to  put  off 
the  old  man.'  The  knowledge  of  Christ,  hearing  him, 
union  with  him,  his  inward  teaching,  are  necessarily 
connected  with  the  mortification  of  sin. 

Tlie  clause  Kadco^  iarcv  akrjdeia  iv  tw  ^Irjcrov,  rendered 
in  our  version  as  the  truth  is  in  Jesus,  is  variously  ex- 
plained. The  interpretation  intimated  above  supposes 
Kad(o<;  to  have  its  frequent  causal  sense ;  since,  inas- 
much as  /  and  truth  to  mean  moral  truth,  or  excellence. 
Tliis  sense  it  very  often  has.  It  frequently  means  true 
religion,  and  is  used  antithetically  to  unrighteousness, 
as  in  Rom.  2,  8.  The  principle  here  involved  is,  that 
knowledge  of  God  is  inconsistent  with  a  life  of  sin,  be- 
cause knowledge  implies  love,  and  God  is  holy.  To 
know  him,  therefore,  is  to  love  holiness.     The  apostle's 

ir 


258  EPHESIANS, 

argument  is :  '  If  you  know  Christ  you  will  forsake  sin, 
because  he  is  holy — ^truth,  i.  e.  moral  excellence  is  in 
him.  If  you  have  been  taught  any  thing  in  virtue  of 
your  communion  with  him,  you  have  been  taught  to 
put  off  the  old  man.' 

Another  interpretation  supposes  KuOcof  to  mean  as, 
exjDressing  the  manner.  'If  ye  have  been  taught  as 
the  truth  is  in  Jesus,'  i.  e.  correctly  taught.  But  this 
requires  the  article  even  in  English — the  truth,  mean- 
ing the  definite  systom  of  truth  which  Jesus  taught. 
In  the  Greek,  however,  the  article  necessary  to  give 
colour  to  this  interpretation  is  wanting.  Besides,  the 
expression  "  the  truth  is  in  Jesus "  is  obscure  and  un- 
scriptural,  if  truth  be  taken  to  mean  true  doctrine. 
And  more  than  this,  this  interpretation  supposes  there 
may  be  a  true  and  false  teaching  hj,  or  in  communion 
with,  Christ.  This  cannot  be.  Tlie  apostle's  hypothesis 
is,  not  whether  Christ  has  taught  them  correctly,  but 
whether  he  has  taught  them  at  all. 

A  third  interpretation  makes  the  following  infinitive 
the  subject  of  the  sentence  ;  'Truth  in  Jesus  is,  to  put 
off  the  old  man.'  Tlie  meaning  of  the  whole  passage 
would  then  be,  '  If  you  know  Christ  ye  cannot  live  as 
the  heathen,  for  truth  in  Jesus  is  to  put  away  sin,'  i.  e. 
true  fellowship  with  Christ  is  to  put  off,  &c.  But  this 
violates  the  natural  construction  of  the  passage,  accord- 
ing to  which  the  infinitive  airodecrdai  depends  on  eSt- 
Sa^^T^re,  '  Ye  have  been  taught  to  put  off,  &c.'  And 
the  expression,  'It  is  truth  in  Jesus  to  put  away  sin'  is 
in  itself  awkward  and  obscure.    The  first  mentioned 


CHAP.  IV.  vp:r.  22.  259 

interpretation,  therefore,  is  on  the  whole   to  be  pre- 
ferred, 

V.  22.  Sanctification  inchides  dying  to  sin,  or  mor- 
titication  of  the  flesh,  and  living  to  righteousness ;  or 
as  it  is  here  expressed,  putting  off  the  old  man  and 
putting  on  the  new  man.  The  obvious  allusion  is  to  a 
change  of  clothing.  To  put  off,  is  to  renounce,  to  re- 
move from  us,  as  garments  which  are  laid  aside.  To 
put  on,  is  to  adopt,  to  make  our  own.  We  are  called 
upon  to  put  off  the  works  of  darkness,  Rom.  13,  12,  to 
put  away  lying,  Eph.  4,  25 ;  to  put  off  anger,  wrath, 
malice,  &c..  Col.  3,  8  ;  to  lay  aside  all  filthiness,  James 
1,  21.  On  the  other  hand,  we  are  called  upon  to  put 
on  the  Lord  Jesus  Christ,  Rom.  13,  14,  Gal.  3,  2T ;  the 
armour  of  light,  Rom.  13,  12  ;  bowels  of  mercy,  Col. 
3,  12 ;  and  men  are  said  to  be  clothed  with  power  from 
on  high,  Luke  24,  49 ;  with  immortality  or  incorrup- 
tion,  &c.,  1  Cor.  15,  53.  As  a  man's  clothes  are  what 
strike  the  eye — so  these  expressions  are  used  in  refer- 
ence to  the  whole  phenomenal  life — all  those  acts  and 
attributes  by  which  the  interior  life  of  the  soul  is  man- 
ifested ; — and  not  only  that,  but  also  the  inherent  prin- 
ciple itself  whence  these  acts  flow.  For  here  we  are 
said  to  put  off  the  old  man,  that  is,  our  corrupt  nature, 
which  is  old  or  original  as  opposed  to  the  new  man  or 
principle  of  spiritual  life.  Comp.  Col.  3,  9,  "  Lie  not 
one  to  another,  seeing  you  have  put  off  the  old  man 
with  his  deeds."  Rom.  6,  6,  "  Knowing  this,  that  our 
old  man  is  crucified  with  him."  What  is  here  called 
"  the  old  man  "  Paul  elsewhere  calls  himself,  as  in  Rom. 


^§P|  EPHE8IANS, 

7,  14,  "  I  am  carnal,"  "  In  me  there  dwelletli  no  good 
thing,"  V.  18;  or,  "law  in  the  members,"  v.  23;  or 
"  the  flesh"  as  opposed  to  the  spirit,  as  in  Gal.  5, 16.  lY. 
This  evil  principle  or  nature  is  called  old  because  it 
precedes  what  is  new,  and  because  it  is  corrupt.  And 
it  is  called  "  man,"  because  it  is  ourselves.  "We  are  to 
be  changed — and  not  merely  our  acts.  AVe  are  to 
crucify  ourselves.  This  original  principle  of  evil  is  not 
destroyed  in  regeneration,  but  is  to  be  daily  mortified, 
in  the  conflicts  of  a  T/liole  life. 

The  connection,  as  intimated  above,  is  with  the 
former  clause  of  v.  21,  iStSdxOv^^ — aTroOeaOai  vfia<;. 
When  the  subject  of  the  infinitive  in  such  construction 
is  the  same  with  that  of  the  governing  verb,  it  is 
usually  not  expressed.  The  presence  of  y/ia?  therefore 
in  the  text  is  urged  as  a  fatal  objection  to  this  construc- 
tion. A  reference,  however,  to  Luke  20,  20,  Rom.  2, 
19,  Phil.  3,  13,  will  show  that  this  rule  has  its  excep- 
tions. 

The  intervening  clause,  Kara  rrjv  irporepav  ava- 
aTpoj>rjv,  concerning  the  former  conversation^  belongs  to 
the  verb  and  not  to  the  following  noun.  The  meaning 
is  not,  'the  old  man  as  to  the  former  conversation,' 
(which  would  require  tov  Kara  rrju  irpor.  actX.);  but, 
'  put  away  as  concerns  the  former  conversation  the  old 
man.'  It  is  not  the  old  nature  as  to  its  former  mani- 
festations only  that  is  to  be  put  away,  but  the  old  prin- 
ciple entirely.  And  as  that  was  formerly  dominant, 
the  apostle  says,  as  to  your  former  manner  of  life,  put 
off  the  old  man. 


CHAP.  IV.    VEE.  23.  261 

"  Wliicli  is  corrupt,"  ^deipofxevov ;  "  which  tends  to 
destruction."  This  latter  rendering  is  to  be  preferred, 
because  the  epithet  old  includes  the  idea  of  corruption. 
It  would  be,  therefore,  tautological  to  say,  '  the  corrupt 
man  which  is  corrupt.'  It  is  the  old  man  or  corrupt 
nature  which  tends  to  perdition  (qui  tendit  ad  exitium. 
— GKOTros),  which  is  to  be  laid  aside,  or  continually 
mortified. 

It  tends  to  destruction,  Kara  to,';  i'mdvfjLLa'i  tt}?  aTrar?;?, 
acco7'ding  to  the  deceitful  lusts^  or  as  aTrdTq^  has  the 
article  and  therefore  is  not  so  properly  a  mere  qualify- 
ing genitive — the  lusts  which  deceit  has.  The  apostle 
says,  Eom.  7,  11,  sin  deceived  him,  and  Heb.  3,  11, 
speaks  of  "  the  deceitfulness  of  sin."  It  is  indwelKng 
sin  itself  which  deceives  by  means  of  those  desires 
which  tend  to  destmction. 

V.  23.  In  this  and  the  following  verse  we  have  the 
positive  part  of  sanctification  which  is  expressed  by 
"renewing"  and  "putting  on  the  new  man."  The 
verb  avaveovaOai,  to  he  made  new,  is  passive.  This  re- 
newal is  always  represented  as  the  work  of  God.  "We 
are  his  workmanship  created  in  Christ  Jesus  unto  good 
works,"  ch.  2,  10.  It  is  therefore  called  "  a  renewing 
of  the  Holy  Ghost."  Titus  3,  5.  Both  these  phrases 
"to  be  renewed"  and  "to  put  on  the  new  man"  may 
express  either  the  instantaneous  act  of  regeneration,  or 
the  gradual  work  of  sanctification.  Thus  in  Rom.  12, 
2,  we  are  exhorted  "not  to  be  conformed  to  the  world, 
but  to  be  transformed  by  the  renewing  of  the  mind." 
So  in  this  place,  and  in  the  parallel  passage  in  Col.  3, 


262  EPHESIANS, 

9.  10,  these  terms  express  the  whole  process  by  which 
the  soul  is  restored  to  the  image  of  God.  It  is  a  pro- 
cess of  renewal  from  the  beginning  to  the  end.  The 
apostle  says,  "his  inner  man  is  renewed  day  by  day." 
2  Cor.  4,  16. 

The  distinction  between  veo(;,  young,  new  as  to 
origin;  and  kulvos,  fresh,  h^ght,  unused,  new  as  to  na- 
ture or  character,  is  generally  preserved  in  the  New 
Testament.  Thus  in  Matt.  9,  IT,  olvov  viov  eh  daKovg 
KULVov'i,  recent,  or  newly  made  wine  into  fresh  bottles. 
Mvrjfieiov  Kaivov,  new  sejyulcTive,  i.  e.  one  which  had  not 
been  used,  however  long  it  may  have  been  prepared. 
Hence  Kaivo?,  is  an  epithet  of  excellence.  In  the  pas- 
sage "  Until  I  drink  it  new  with  you  in  the  kingdom 
of  God,"  Mark  14,  25,  the  word  is  Kaivov,  not  viov. 
The  same  idea  is  implied  in  all  the  expressions,  new 
creature,  new  heavens,  new  commandment,  new  name, 
new  Jerusalem,  &c.,  &c.  In  all  these  cases  the  word  is 
Kaivov.  The  same  distinction  properly  belongs  to  the 
derivatives  of  these  words ;  avaveoto  is  to  make  veo<i,  and 
avaKaivL^co,  dvaKaivoto,  is  to  make  Kaivo';.  Hence  when 
reference  is  had  to  the  renewal  of  the  soul,  which  is  a 
change  for  the  better,  the  words  used  are  always  the 
derivatives  of  /caii/69,  except  in  this  passage.  See  Kom. 
12,  2 ;  2  Cor.  4,  16 ;  Col.  3,  10 ;  Tit.  3,  5.  Still  as 
what  is  reo?  is  also  /cati/69  ;  as  freshness,  vigour  and 
beauty  are  the  attributes  of  youth,  the  same  thing  may 
be  designated  by  either  term.  The  soul  as  renewed  is, 
therefore,  called  in  this  passage  Kaivo'i  avdpwiro'i  and 
veo'i  av6pco7ro<i  in  Col.  3,  10  ;  and  the  spiritual  change 


CHAT.  IV.   VER.  23.  263 

which  in  Col.  3,  10,  is  expressed  by  avaKatvoo),  and  in 
Rom.  12,  2,  and  Tit.  3,  5,  by  avaKalvuxn^i.  is  here  ex- 
pressed by  avaveoco. 

Tlie  snbject  of  this  renewal,  that  as  to  which  men 
are  to  be  made  new,  is  expressed  in  the  clause  tw  irvev- 
(jLarc  Tov  voo^  ufiwv,  i.  e.  as  to  the  spiHt  of  your  mind. 
This  combination  is  unexampled.  Grotius  says  :  Spiri- 
tus  mentis  est  ipsa  mens ;  as  Augustin  before  him  had 
said :  Spiritum  mentis  dicere  voluit  eum  spiritum,  quae 
mens  vocatur.  But  here  spirit  and  mind  are  distin- 
guished. The  spirit  of  a  man  is  not  that  spirit  which 
is  a  man  ;  but  which  man  has.  Others  take  the  word 
spirit  here  to  be  temper,  disposition.  "  Renewed  as  to 
the  temper  of  your  mind."  Tliis  is  a  very  unusual,  if 
not  doubtful  meaning  of  the  word  in  the  New  Testa- 
ment. Others,  again,  say  that  the  word  spirit  means 
the  Holy  Spirit,  and  that  the  passage  should  be  ren- 
dered, "  by  the  Spirit  which  is  in  your  mind."  But 
this  is  impossible.  Tlie  "spirit  of  the  mind"  is  here 
as  plainly  distinguished  from  the  Spirit  of  God  as  in 
Eom.  8,  16,  where  the  Spirit  of  God  is  said  to  bear 
witness  with  our  spirit. 

It  may  be  remarked  in  reference  to  this  phrase  : — 
1,  That  although  the  passage  in  Eom.  12,  2,  "  renewal 
of  your  mind,"  obviously  expresses  the  same  general 
idea  as  is  here  expressed  by  saying,  "  renewed  as  to  the 
spirit  of  the  mind,"  it  does  not  follow  that  "  mind " 
and  "  spirit  of  the  mind,"  mean  exactly  the  same 
thing.  Tlie  one  expression  is  general,  the  other  precise 
and  definite.     2.  The  words  irvevfia,  vovf,  KapBia,  "^v^Vj 


264  EPHESiAjsrs, 

spirit^  tnind^  heart,  soul,  are  used  in  Scripture  both  for 
the  whole  immaterial  and  immortal  element  of  our 
nature,  tliat  in  which  our  personality  resides  ;  and  also 
for  that  element  under  some  one  of  its  modes  of  mani- 
festation, sometimes  for  one  mode  and  sometimes  for 
another ;  as  vov<;  sometimes  designates  the  soul  as  in- 
telligent and  sometimes  the  soul  as  feeling.  3.  Though 
this  is  true,  yet  predominantly  one  of  these  terms 
designates  one,  and  another  a  different  mode  of  mani 
festation  ;  as  vov<i  the  understanding,  Kaphia  the  feel- 
ings, '^v)(i)  the  seat  of  sensation.  4,  Of  these  terms 
TTveOfia  is  the  highest.  It  means  breath,  wind,  invisible 
power,  life.  Tlie  idea  of  power  cannot  be  separated 
from  the  term ;  rb  irvevfid  eari  to  ^(oottoiovv.  John  6, 
63.  It  is,  therefore,  applied  to  God,  to  the  Holy  Ghost, 
to  angels,  to  Satan,  to  demons,  to  the  soul  of  man. 
The  "  spirit  of  the  world,"  1  Cor.  2,  12,  is  the  control- 
ling, animating  principle  of  the  world,  that  which 
makes  it  what  it  is.  The  spirit  of  the  mind  therefore  is 
its  interior  life  ;  that  of  which  the  vov^,  KapBia,  yjrvxv 
are  the  modes  of  manifestation.  That,  therefore,  which 
needs  to  be  renewed,  is  not  merely  outward  habits  or 
modes  of  life  ;  not  merely  transient  tempers  or  dispo- 
sitions, but  the  interior  principle  of  life  which  lies  back 
of  all  that  is  outward,  phenomenal,  or  transient. 

V.  24.  Kal  ivSvaaadac  tov  Kaivov  avOpwirov,  and 
thai  ye  put  on  the  nevj  man.  As  we  are  called  to  put 
off  our  corrupt  nature  as  a  ragged  and  filthy  garment, 
so  we  are  required  to  put  on  our  new  nature  as  a  gar- 
ment of  light.     And  as  the  former  was  personified  as 


CHAP.  IV.  VEE.  24.  265 

an  old  man,  decrepit,  deformed,  and  tending  to  cor- 
ruption, so  the  latter  is  personified  as  a  new  man,  fresh, 
beautiful,  and  vigorous,  like  God,  for  it  is  tov  Kara 
Qeov  KTiadevra,  kt\.,  after  God  created  in  righteous- 
ness and  holiness  of  the  truth.  In  the  parallel  j^assage 
it  is  said  to  he  renewed  "  after  the  image  of  God," 
Col.  3,  10.  "  After  God,"  therefore,  means  after  his 
image.  That  in  which  this  image  consists  is  said  to  he 
righteousness  and  holiness.  The  former  of  these  words, 
SiKULoavvt],  when  it  stands  alone  often  includes  all  the 
forms  of  moral  excellence  ;  but  when  associated  with 
oo-toTT/?,  the  one  means  rectitude,  the  being  or  doing 
right ;  and  the  other,  holiness.  The  one  renders  us 
just  to  our  neighbours  ;  the  other,  pious  towards  God. 
The  two  substantives  are  united  in  Luke  1,  T5  ;  the 
adjectives,  just  and  holy,  in  Tit.  1,  8  ;  and  the  adverbs, 
holily  and  justly,  in  1  Thess.  2,  10.  The  Greeks  made 
the  same  distinction,  tt/jo?  ^€ov<;  oaiov  kol  tt/oo?  dvdpco- 
irov^  SiKaiov  ecTTi.  In  our  version  this  clause  is  ren- 
dered, "  in  righteousness  and  true  holiness  ; "  but  the 
word  a\-t]d6La^  stands  in  the  same  relation  to  both 
nouns,  and  if  taken  as  a  mere  qualifying  genitive  the 
translation  should  be,  "  in  true  righteousness  and  holi- 
ness." Most  modern  commentators,  however,  consider 
"  the  truth "  here  as  opposed  to  "  the  deceit "  spoken 
of  in  verse  22.  "  Righteousness  and  holiness  of  the 
truth  "  would  then  mean  that  righteousness  and  holi- 
ness which  the  truth  has,  or  which  the  truth  produces. 
If  the  principle  of  indwelling  sin  is  there  personified 
as  a-Trdrr),  deceit^  producing  and  exercising  those  lusts 


266  EPHESIANS, 

which  lead  to  destruction ;  the  principle  of  spii-itual 
fife  is  here  personified  as  dX^deia,  truth,  which  pro- 
duces righteousness  and  holiness.  Ti-uth  is  spiritual 
knowledge,  that  knowledge  which  is  eternal  life,  which 
not  only  iUuminates  the  understanding  but  sanctifies 
the  heart.  The  Holy  Ghost  is  called  the  Spirit  of  truth 
as  thq  author  of  this  divine  illumination  which  irra- 
diates the  whole  soul.  This  truth  came  by  Jesus  Christ, 
John  1,  17.  He  is  the  truth  and  the  life,  John  14,  6. 
We  are  made  free  by  the  truth,  and  sanctified  by  the 
truth.  The  Gospel  is  called  the  word  of  truth,  as  the 
objective  revelation  of  that  divine  knowledge  which 
subjectively  is  the  principle  of  spiritual  life.  Taking 
the  word  in  this  sense,  the  passage  is  brought  into 
nearer  coincidence  with  the  parallel  passage  in  Col.  3, 
10.  Here  the  image  of  God  is  said  to  consist  in  right- 
eousness and  holiness  of  the  truth  ;  there  it  is  said  to 
consist  in  knowledge.  "  The  new  man  is  renewed  unto 
knowledge  after  the  image  of  him  that  created  him." 
These  passages  differ  only  in  that  the  one  is  more  con- 
cise than  the  other.  Knowledge  (the  eTrt'^i/wcri?  rov 
Qeov)  includes  righteousness,  holiness,  and  truth.  No- 
thing, therefore,  can  be  more  contrary  to  Scripture 
than  to  undervalue  divine  truth,  and  to  regard  doc- 
trines as  matters  pertaining  merely  to  the  speculative 
understanding.  Righteousness  and  holiness,  morality 
and  religion,  are  the  products  of  the  truth,  without  which 
they  cannot  exist. 

This  passage  is  of  special  doctrinal  importance,  as 
teaching  us  the  true  nature  of  the  image  of  God  in 


CHAP.  IV.   VEK.  25.  267 

wMch  man  was  originally  created.  That  image  did 
not  consist  merely  in  man's  rational  nature,  nor  in  his 
immortality,  nor  in  his  dominion,  but  specially  in  that 
righteousness  and  holiness,  that  rectitude  in  all  his 
principles,  and  that  susceptibility  of  devout  affections 
which  are  inseparable  from  the  possession  of  the  truth, 
or  true  knowledge  of  God.  This  is  the  scriptural  view 
of  the  original  state  of  man,  or  of  original  righteous- 
ness, as  opposed,  on  the  one  hand,  to  the  Pelagian 
theory  that  man  was  created  without  moral  character  ; 
and  on  the  other,  to  the  Romish  doctrine,  that  original 
righteousness  was  a  supernatural  endowment  not  be- 
longing to  man's  nature.  Knowledge,  and  conse- 
quently righteousness  and  holiness,  were  immanent  or 
concreated  in  the  first  man,  in  the  same  sense  as  were 
his  sense  of  beauty  and  susceptibility  of  impression 
from  the  external  world.  He  opened  his  eyes  and  saw 
what  was  visible,  and  perceived  its  beauty  ;  he  turned 
his  mind  on  God,  perceived  his  glory,  and  was  filled 
with  all  holy  affections. 

Y.  25.  Having  enforced  the  general  duty  of  holi- 
ness, or  of  being  conformed  to  the  image  of  God,  the 
apostle  insists  on  specific  duties.  It  will  be  observed 
that  in  almost  every  case  there  is  first  a  negative,  then 
a  positive  statement  of  the  duty,  and  then  a  motive. 
Thus  here :  lie  not,  but  speak  truth,  for  ye  are  members 
one  of  another.  Wherefore^  i.  e.  on  the  ground  of  the 
general  obligation  to  be  conformed  to  the  divine  image, 
putting  away  lying,  as  one  part  of  the  filthy  garments 
belonging  to  the  old  man  ;  speak  every  unan  truth,  with 


268  EPHESIiLNS, 

his  neighbour.  A  neighbour,  6  irXrjaiov,  the  Scripture 
teaches  us,  is  any  one  near  to  us,  a  fellow  man  of  any 
creed  or  nation  ;  and  to  all  such  we  are  bound  to  speak 
the  truth.  But  the  context  shows  that  Paul  is  here 
speaking  to  Christians,  and  the  motive  by  which  the 
duty  is  enforced  shows  that  by  neighbour  he  here  means 
a  fellow-Christian,  as  in  Rom.  15,  2.  Tlie  motive  in 
question  is  the  intimate  relation  in  which  believers 
stand  to  each  other.  They  are  all  members  of  the  same 
body  intimately  united,  as  he  taught  in  verse  16,  with 
each  other  and  with  Christ  their  common  head.  As  it 
would  be  unnatural  and  absurd  for  the  hand  to  deceive 
the  foot,  or  the  eye  the  ear,  so  there  is  a  violation  of 
the  very  law  of  their  union  for  one  Christian  to  deceive 
another.  It  is  characteristic  of  the  apostle  and  of  the 
Scriptures  generally,  to  enforce  moral  duties  by  reli- 
gious considerations.  This  method,  while  it  presents 
the  higher  and  peculiar  ground  of  obligation,  is  not 
intended  to  exclude  other  grounds.  The  obligation 
of  veracity  rests  on  the  intrinsic  excellence  of  truth, 
on  the  command  of  God,  and  on  the  rights  of  our  fel- 
low men.  They  have  the  same  right  that  we  should 
not  deceive  them  as  that  we  should  not  defraud  them. 
But  all  this  does  not  hinder  that  the  duty  should  be 
enforced  by  a  reference  to  the  peculiar  relation  of  be- 
lievers as  united  by  the  indwelling  of  the  Holy  Spirit 
into  the  mystical  body  of  Christ. 

Ys.  26.  2V.  His  next  exhortation  has  reference  to 
anger ;  with  regard  to  which  he  teaches — 1.  ^ot  to 
allow  anger  to  be  an  occasion  of  sin.    2.  Not  to  cherish 


CHAP.  IV.  VS.  26,  27.  269 

it.     3.  Not  to  give  Satan  any  advantage  over  ns  when 
■we  are  angry. 

The  words  opjl^ea-Oe  /cal  /ir;  dfMaprdvere,  he  ye  anpy 
mid  sin  not,  are  borrowed  from  the  Septuagint  version 
of  Ps.  4,  5,  and  admit  of  different  interpretations.  1. 
As  the  original  text  in  Ps.  4,  5,  admits  of  being  ren- 
dered Bage  and  sin  not,  i.  e.  do  not  sin  by  raging* — 
BO  the  words  of  the  apostle  may  mean,  do  not  commit 
the  sin  of  being  angry.  To  this  it  is  objected,  that  it 
makes  the  negative  qualify  both  verbs,  while  it  belongs 
really  only  to  the  latter.  It  is  not  necessary  to  assume 
that  the  apostle  uses  these  words  in  the  precise  sense 
of  the  original  text;  for  the  I^ew  Testament  writers 
often  give  the  sense  of  an  Old  Testament  passage  with 
a  modification  of  the  words,  or  they  use  the  same 
words  with  a  modification  of  the  sense.  Tliis  is  not 
properly  a  quotation  ;  it  is  not  cited  as  something  the 
Psalmist  said,  but  the  words  are  used  to  express  Paul's 
own  idea.  In  Rom.  10,  18,  "  Their  sound  is  gone  into 
all  the  earth,"  we  have  the  language  of  the  19th  Ps, 
but  not  an  expression  of  the  sense  of  the  Psalmist.  2. 
Others  make  the  first  imperative  in  this  clause  permis- 
sive and  the  second  commanding,  'Be  angry  and  (but) 
do  not  sin.'  3.  Or  the  first  is  conditional,  '  if  angry,  sin 
not.'  That  is,  sin  not  in  anger  ;  let  not  your  anger  be 
an  occasion  of  sin.  Repress  it  and  bring  it  under 
control  that  it  may  not  hurry  you  into  the  commission 
of  sin.    The  meaning  is  the  same  as  would  be  expressed 

*   See  Dr.  J.  A.  Alexander's  Commentary  on  the  Psalms. 


270  EPHESIAJSrS, 

by  saying,  opyt^ofievoc  fit)  afMaprdvere,  being  angry  sin 
not.  This  is  perhaps  the  most  satisfactory  view  of  the 
passage.  It  is  indeed  objected  that  the  apostle  is  here 
speaking  of  sins,  and  that  in  v.  31,  he  forbids  all  anger, 
and  therefore  any  interpretation  which  assumes  that 
anger  is  not  itself  a  sin  is  inadmissible.  But  it  is  cer- 
tain that  all  anger  is  not  sinful.  Christ  himself,  it  is 
said,  regarded  the  perverse  Jews  "  with  anger."  Mark 
3,  5.  The  same  generic  feeling,  if  mingled  with  holy 
affections,  or  in  a  holy  mind,  is  virtuous ;  if  mingled 
with  malice  it  is  sinful.  Both  feelings,  or  both  combi- 
nations of  feeling,  are  expressed  in  Scripture  by  the 
term  anger.  Nothing  in  itself  sinful  can  be  attributed 
to  God,  but  anger  is  attributed  to  him.  Yerse  31  is 
not  inconsistent  with  this  interpretation,  for  there  the 
context  shows  the  apostle  speaks  of  malicious  anger — 
just  as  "all  hatred"  means  all  malice,  and  not  the 
hatred  of  evil. 

JOet  not  the  sun  go  down  wpon  your  wrath.  The 
word  is  here  Trapo/o-yio-yao?,  paroxysm  or  excitement.  An- 
ger even  when  justifiable  is  not  to  be  cherished.  The 
wise  man  says :  "  Anger  resteth  in  the  bosom  of 
fools."    Eccl.  7,  9. 

Neither  give  place  to  the  devil. — "  To  give  place  to  " 
is  to  get  out  of  the  way  of,  to  allow  free  scope  to  ;  and 
therefore  to  give  an  occasion  or  advantage  to  any  one. 
We  are  neither  to  cherish  anger,  nor  are  we  to  allow 
Satan  to  take  advantage  of  our  being  angry.  Anger 
when  cherished  gives  the  Tempter  great  power  over  us, 
as  it  furnishes  a  motive  to  yield  to  his  evil  suggestions. 


CHAP.  IV.   VER.   28.  271 

The  word  Scd^oXo'i  is  rendered  by  Luther,  Ldsterer, 
slanderer.  It  is  used  as  an  adjective  in  that  sense  in 
1  Tim.  3,  11 ;  2  Tim.  3,  3,  and  Tit.  2,  3,  but  with  the 
article  (o  Bid^o\o<i)  it  always  means  Satan — the  great 
accuser — the  prince  of  the  demons  or  fallen  angels, 
who  is  the  great  opposer  of  God  and  seducer  of  men — 
against  whose  wiles  we  are  commanded  to  be  constantly 
on  our  guard. 

V.  28.  The  next  exhortation  relates  to  theft — we 
are  not  to  steal — but  to  labour,  that  we  may  not  only 
honestly  supj)ort  ourselves,  but  be  able  also  to  give  to 
those  who  need. 

The  word  6  k\€vtcov  does  not  mean  one  who  stole, 
but  one  who  steals,  the  thief.  But  how,  it  is  asked, 
could  the  apostle  assume  that  there  were  thieves  in  the 
Ephesian  church,  especially  as  he  is  addressing  those 
who  had  been  renewed,  and  whom  he  is  exhorting  to 
live  agreeably  to  their  new  nature  ?  To  get  over  this 
diflSculty  Calvin  says,  Paul  does  not  refer  merely  to 
such  thefts  as  the  civil  law  punishes,  but  to  all  unjust 
acquisition.  And  Jerome  says,  Ephesios  monet,  ne  sub 
occasione  emolumenti  furti  crimen  incurrant,  furtum 
nominans,  omne  quod  alterius  damno  quaeritur.  This 
enlargement  of  the  idea  of  theft,  though  it  transcends 
the  limits  assigned  the  offence  in  human  laws,  does  not 
go  beyond  the  law  of  God.  As  the  command,  "  Thou 
shalt  do  no  murder,"  includes  the  prohibition  of  malice ; 
so  the  command,  "Tliou  shalt  not  steal,"  forbids  every 
thing  that  doth  or  may  unjustly  hinder  our  neighbour's 
wealth  or  outward  estate.     It  is  very  certain  that  many 


272  EPHESIANS, 

tilings  tolerated  by  the  customs  of  men  ;  many  modes 
of  getting  the  property  of  others  into  our  own  posses- 
sion practised  even  by  those  professing  to  be  Christians, 
are  in  the  light  of  the  divine  law  only  different  forms  of 
theft,  and  will  be  revealed  as  such  in  the  judgment  of 
the  last  day.  Tlie  spirit  of  the  apostle's  command  no 
doubt  includes  all  the  forms  of  dishonesty.  Still  it 
may  be  questioned  if  this  principle  gives  the  true  ex- 
planation of  the  passage.  Others  say,  that  as  in  the 
Corinthian  church  foraication  and  even  incest  was 
tolerated,  See  1  Cor.  6,  1-6, — it  is  not  incredible  that 
theft  should  be  disregarded  in  the  church  of  Ephesus, 
or  at  least  not  visited  with  discipline.  It  is  however 
probable  that  our  version,  which  agrees  with  the  Yul- 
gate  and  with  Luther's  translation,  expresses  the  true 
sense.  Not  that  6  Kkiirrcov  means  the  same  with  6 
K\e<Jra<;,  but  as  "  murderer  "  means  one  guilty  of  mur- 
der, however  penitent,  so  "thief"  may  mean  one 
guilty  of  theft.  Certain  inmates  of  the  prisons  are 
called  thieves  because  of  their  past,  and  not  because 
of  their  present  conduct. 

The  positive  part  of  the  apostle's  injunction  is,  in- 
stead of  sustaining  himself  imjustly  on  the  labour  of 
others,  let  Mm  labour,  wcrrMng  ivith  his  hands  the  thing 
that  is  good.  As  he  used  his  hands  to  steal,  let  him  use 
them  in  doing  what  is  right — ^i.  e.  in  honest  labour. 
Paul  elsewhere  lays  down  the  general  principle,  "if 
any  would  not  work  neither  should  he  eat."  2  Thess.  3, 
10.  No  one  is  entitled  to  be  supported  by  others,  who 
is  able  to  support  himself.     This  is  one  great  principle 


CHAP.  i\^  VS.  29,  30.  273 

of  scriptural  economics.  Another,  however,  no  less  im- 
portant  is,  that  those  who  cannot  work  are  entitled  to 
aid — and  therefore  the  apostle  adds  as  a  motive  why 
the  strong  should  labour — that  they  may  have  to  con- 
ty'ibute  to  him  that  hath  need.  ISTo  man  liveth  for  him- 
self ;  and  no  man  should  labour  for  himself  alone,  but 
with  the  definite  object  to  be  able  to  assist  others. 
Christian  principles,  if  fairly  carried  out,  would  speedily 
banish  pauperism  and  other  cognate  evils  from  our 
modem  civilization. 

Ys.  29,  30 — Forbid  corrupt  communication — en- 
join profitable  discourse,  assign  as  a  motive  the  good 
of  others  and  reverence  for  the  Holy  Spirit. 

Let  no  corrupt  Gommunication  jproceed  out  of  your 
mouth.  115,9  \0709  a-a7rp6<i,  any  foul  word.  The  word 
auTrpo'i  means  literally  putrid,  and  then  figuratively 
ofiensive  and  injurious.  J^ut  that  which  is  good  to  the 
use  of  edifying,  dyado'i  tt/jo?  otKoBo/xyv,  adapted  to  edifi- 
cation. The  words  oIkoSo/jltjv  t^?  ')(peia<;,  edificatioii  of  the 
necessity,  means  the  edification  the  necessity  calls  for — 
or  which  is  suited  to  the  occasion.  This  is  the  common 
and  satisfactory  interpretation.  Our  version  "  to  the 
use  of  edifying''^ — transposes  the  words.  That  it  may 
give  grace  to  the  hearers.  The  phrase  %apti;  hihovai,  to 
give  grace,  is  one  of  frequent  occurrence,  and  always 
means — to  confer  a  favour — i.  e.  to  give  pleasure  or 
profit.  There  is  no  necessity  for  departing  from  this 
sense  here.  The  meaning  is,  '  that  it  may  benefit  the 
hearers.'  And  grieve  not  the  Holy  Spirit  of  God,  i.  e. 
by  such   corrupt   language.     Under  the  head  of  Tra? 

18 


274  EPHE8IANS, 

\6yo^  o-aTT/jo?  the  apostle  includes,  as  appears  from  Col. 
3,  8,  all  irreligious,  malicious  and  impure  language, 
which  not  only  injures  others,  but  grieves  the  Holy 
Spirit.  As  a  temple  is  sacred,  and  every  thing  that  pro- 
fanes it  is  an  offence  to  God,  so  the  indwelling  of  the 
Holy  Ghost  in  the  people  of  God  is  made  the  reason 
why  we  should  treat  them  with  reverence,  as  this 
apostle  teaches  when  he  says,  "  Know  ye  not  that  ye 
are  the  temple  of  God,  and  that  the  Spirit  of  God 
dwelleth  in  you  ?  If  any  man  defile  the  temple  of  God, 
him  will  God  destroy  ;  for  the  temple  of  God  is  holy, 
which  temple  ye  are."  1  Cor.  3,  16.  17.  To  pollute, 
therefore,  the  souls  of  believers  by  suggesting  irreli- 
gious or  impure  thoughts  to  them,  is  a  profanation  of 
the  temple  of  God  and  an  offence  to  the  Holy  Ghost. 
This  is  one  phase  of  the  truth  here  presented.  An- 
other, and  the  one  more  immediately  intended  in  this 
clause  is,  that  the  blessed  Spirit  who  condescends  to 
dwell  in  our  own  hearts  is  grieved  and  offended  whenever 
we  thus  sin.  Thus  in  1  Cor.  6,  19,  Paul  says,  "What ! 
know  ye  not  that  your  body  is  the  temple  of  the  Holy 
Ghost,  which  is  in  you,  which  ye  have  of  God,  and  ye 
are  not  your  own?  "  Reverence,  therefore,  for  the  Holy 
Spirit  who  dwells  in  others,  and  for  that  same  Spirit  as 
dwelling  in  ourselves,  should  prevent  our  ever  giving 
utterance  to  a  corrupting  thought.  The  Spirit,  says  the 
apostle,  is  grieved.  Kot  only  is  his  holiness  offended, 
but  his  love  is  wounded.  If  any  thing  can  add  to  the 
guilt  of  such  conduct,  it  is  its  ingratitude,  for  it  is  by 
him,  as  the  apostle  adds,  We  are  sealed  unto  the  day  of 


CHAP.  IV.  VS.  30.  31.  275 

redemption.  His  indwelling  certifies  tliat  we  are  the 
children  of  God,  and  secures  our  final  salvation.  See  1, 
13.  To  grieve  Him,  therefore,  is  to  wound  him  on 
whom  our  salvation  depends.  Though  he  will  not 
finally  withdraw  from  those  in  whom  he  dwells,  yet 
when  grieved  he  withholds  the  manifestations  of  his 
presence.  And  a  disregard  for  those  manifestations  is 
proof  that  we  have  not  the  Spirit  of  Christ  and  arc 
none  of  his. 

The  apostle  next  exhorts  his  readers  to  put  away 
all  malicious  and  revengeful  feelings,  to  be  kind  and 
forgiving.  This  exhortation  is  enforced  by  the  con- 
sideration of  the  mercy  of  God,  and  the  great  love  of 
Christ,  vs.  31— ch.  Y.  2. 

Y.  31.  Let  all  litterness,  and  wrath,  amd  anger,  and 
clamor,  and  evil  speaJcing,  he  jpxvt  away  from  you. 
These  are  intimately  related  evils.  Bitterness,  a  word 
transferred  from  the  sphere  of  sensations  to  that  of  the 
mind.  The  adjective  •niKpo'i  means  sharp,  as  an  arrow, 
then  pungent  to  the  taste,  disagreeable,  and  then  ven- 
omous. The  poisonous  water  given  to  the  woman  sus- 
pected of  adultery,  I^umbers  5, 18,  is  called  the  "  bitter 
water."  The  word  bitterness,  therefore,  in  its  figura- 
tive sense  means  what  is  corroding,  as  grief,  or  any 
thing  which  acts  on  the  mind  as  poison  does  on  the 
body,  or  on  the  minds  of  others  as  venom  does  on  their 
bodies.  The  venom  of  the  serpent  lies  harmless  in  his 
fang;  but  all  evil  feelings  are  poison  to  the  subject 
of  them  as  well  as  venom  to  their  object.  The  com- 
mand, therefore,  to  lay  aside  all  bitterness,  is  a  com- 


276  EPHESIAJfS 


mand  to  lay  aside  every  thing  wMch.  corrodes  our  own 
minds  or  wounds  the  feelings  of  others.  Under  this  head 
are  the  particulars  which  follow,  viz.  wrath;  ^v/jlo^, 
(from  ^vQi,  to  burn,)  means  the  mind  itself  as  the  seat  of 
passions  and  desires — then  the  mind  in  the  commotion 
of  passion.  'Opy^,  anger,  is  the  passion  itself,  i.  e.  the 
manifestation  of  ^u/io?,  as  clamor  and  evil  speaking 
are  the  outward  expression  of  anger.  The  context 
shows  that  l3\aa^i]/j,La  is  neither  blasphemy  as  directed 
against  God,  nor  merely  slander  as  directed  against 
men ;  but  any  form  of  speech  springing  from  anger,  and 
adapted  either  to  wound  or  to  injure  others.  With  all 
malice.  KuKia  is  a  general  term  for  hadness  or  de- 
pra/oity  of  any  kind.  Here  the  context  shows  that  it 
means  tnalevolence,  the  desire  to  injure.  We  are  to  lay 
aside  not  only  wrath  and  anger  but  all  other  forms  of 
malevolent  feeling. 

y.  32.  Exhortation  to  the  opposite  virtues.  We 
are  required  to  be  xPV<^'^o^-  ^^  word  properly  means 
useful  /  then  disposed  to  do  good.  Thus  God  is  said 
to  be  ij^pT^o-To?,  hmd  or  benignant,  to  the  unthankful  and 
the  evil,  Luke  6,  35.  Tender-hearted,  eva-TrXayxyoi, 
which  in  the  parallel  passage,  Col.  3,  12,  is  expressed 
by  "  bowels  of  compassion."  That  is,  pity,  compassion 
towards  the  suffering.  Forgiving  one  o/nother,  xapi- 
^o/jievoL  eavro2<;.  The  verb  means  to  give  as  a  matter 
of  favour,  then  to  forgive,  to  pardon  freely.  Fven  as, 
i.  e.  because  God  in  Christ  hath  freely  forgiven  you. 
This  is  the  motive  which  should  constrain  us  to  forgive 
others.     God's  forgiveness  towards  us  is  free  ;  it  pre- 


CHAP.  V.  VS.  1.  2.  277 

cedes  even  our  repentance  and  is  the  cause  of  it.  It  is 
exercised  notwithstanding  the  number,  the  enormity 
and  the  long  continuance  of  our  transgressions.  He 
forgives  us  far  more  than  we  can  ever  be  called  upon 
to  forgive  others.  God  forgives  us  in  Christ.  Out 
of  Christ  he  is,  in  virtue  of  his  holiness  and  justice,  a 
consuming  fire ;  but  in  him,  he  is  long-suffering,  abun- 
dant in  mercy,  and  ready  to  forgive. 

Ys.  1.  2.  As  God  has  placed  us  under  so  great 
obligation,  "  be  ye,  therefore,  imitators  of  God."  The 
exhortation  is  enlarged,  "We  are  not  only  to  imitate 
God  in  being  forgiving,  but  also  as  becomes  dear  chil- 
dren^ lyy  walking  in  love.  As  God  is  love,  and  as  we 
by  regeneration  and  adoption  are  his  children,  we  are 
bound  to  exercise  love  habitually.  Our  whole  walk 
should  be  characterized  by  it.  As  Christ  also  hath 
loved  us.  This  is  the  reason  why  we  should  love  one 
another.  We  should  be  like  Christ,  which  is  being 
like  God,  for  Christ  is  God.  Tlie  apostle  makes  no 
distinction  between  our  being  the  objects  of  God's  love 
and  our  being  the  objects  of  the  love  of  Christ.  We 
are  to  be  imitators  of  God  in  love,  for  Christ  hath  loved 
us.  And  given  himself  for  us.  Here  as  elsewhere 
the  great  evidence  of  divine  love  is  the  death  of  Christ. 
See  ver.  25.  ch.  3,  19.  John  15,  13.  "  Greater  love 
hath  no  man  than  this,  that  a  man  lay  down  his 
life  for  his  friends."  Gal.  2,  20,  "  Wlio  loved  me  and 
gave  himself  for  me."  1  John  3,  16,  "  Hereby  per- 
ceive we  the  love  of  God,  because  he  laid  down  his 
life  for  us,  and  we  ought  to  lay  down  our  lives  for  the 


278  EPHESIANS, 

brethren."  Christ's  death  was  for  us  as  a  sacrifice, 
and  therefore,  from  the  nature  of  the  transaction,  in  our 
place.  "Whether  the  idea  of  substitution  be  expressed 
by  virep  rjfioyv  depends  on  the  context  rather  than  on 
the  force  of  the  preposition.  To  die  for  any  one,  may 
mean  either  for  his  benefit  or  in  his  stead,  as  the  con- 
nection demands,  Christ  gave  himself,  as  an  offering 
and  a  sacrijice,  irpoa^opav  koX  ^valav  ;  the  latter  term 
explains  the  former.  Any  thing  presented  to  God  was 
a  irpoa^opd,  but  ^vyia  was  something  slain.  The  addi- 
tion of  that  term,  therefore,  determines  the  nature  of 
the  ofiering.  This  is  elsewhere  determined  by  the 
nature  of  the  thing  offered,  as  in  Heb.  10,  10,  "  the 
offering  of  the  body  of  Christ ; "  or,  "  himself,"  Heb. 

9,  14.  25  ;  by  the  effects  ascribed  to  it,  viz.  expiation 
of  guilt  and  the  propitiation  of  God,  which  are  the  ap- 
propriate effects  of  a  sin-offering ;  see  Heb.  2,  lY ;  10, 

10.  14  ;  Rom.  3,  25  ;  5,  9.  10  :  by  explanatory  expres- 
sions, "  the  one  offering  of  Christ "  is  declared  to  be 
fiiav  virep  afiaprioiv  ^vaiav,  Heb.  10, 12  ;  "a  sacrifice 
for  sin,"  and  7rpoa(f>opa  irepl  ap.aprla'i,  Heb.  10,  18  ; 
avTtXvTpov,  and  Xvrpov  avrl  iroWoiv,  as  in  1  Tim.  2,  6. 
Matt.  20,  28  ;  it  is  called  a  propitiation,  Eom.  3,  25,  as 
well  as  a  ransom.  Christ  himself,  therefore,  is  called 
the  Lamb  of  God  who  bore  our  sins ;  his  blood  is  the 
object  of  faith  or  ground  of  confidence,  by  which,  as 
the  blood  of  a  sacrifice,  we  are  redeemed,  1  Pet.  1,  18. 
19.  He  saves  us  as  a  priest  does,  i.  e.  by  a  sacrifice. 
Every  victim  ever  slain  on  Pagan  altars  was  a  declara- 
tion of  the  necessity  for  such  a  sacrifice  ;  all  the  blood 


CHAP.  V.  VS.  1.  2.  279 

shed  on  Jewish  altars  was  a  prophecy  and  promise 
of  propitiation  by  the  blood  of  Christ ;  and  the  whole 
New  Testament  is  the  record  of  the  Son  of  God  offer- 
ing himself  up  as  a  sacrifice  for  the  sins  of  the  world. 
This,  according  to  the  faith  of  the  church  universal,  is 
the  sum  of  the  Gospel — the  incarnation  and  death  of 
the  eternal  Son  of  God  as  a  propitiation  for  sin.  There 
can,  therefore,  be  no  doubt  as  to  the  sense  in  which 
the  apostle  here  declares  Chi-ist  to  be  an  offering  and  a 
sacrifice. 

There  is  some  doubt  as  to  the  construction  of  the 
words,  "  to  God,"  They  may  be  connected  with  what 
precedes,  "  He  gave  himself  as  a  sacrifice  to  God ; " 
or  with  the  following  clause,  "  For  a  sweet  savour  to 
God,"  i.  e.  acceptable  to  him.  The  sense  of  the  whole 
would  then  be,  '  He  gave  himself,  nrapiScoKev  kavrov, 
(unto  death,  eh  "^dvarov,)  an  offering  and  sacrifice  well 
pleasing  to  God.'  The  reasons  in  favoui-  of  this  con- 
struction are — 1.  That  irapaBiSovat  means  properly  to 
deliver  up  to  the  power  of  any  one,  and  is  not  the  suit- 
able or  common  term  to  express  the  idea  of  presenting 
as  a  sacrifice.  Tlie  word  almost  always  used  in  such 
cases  is  Trpo<T<^epeLv,  to  hring  near  to,  to  offer.  2.  With 
Paul  the  favourite  construction  of  irapaBiSovai,  is  with 
ei?  and  not  with  the  dative.  3.  In  Hebrew,  from  which 
the  phrase  ek  6(7/xr]v  €vcoSLa<i  here  used  is  borrowed, 
the  expression  is  J^'^ni^  '^'n"<3-nin  (a  sweet  smelling  savour 
to  Jehovah),  which  the  Septuagint  render,  oa-ixi}  evcohia^ 
Toy  Kvpiqy.  It  is  not  probable  in  using  so  familiar  a 
scriptural  phrase  Paul  would  depart  from  the  common 


280  EPHESIAITS, 

construction.  The  Hebrew  phrase  properly  means  a 
savour  of  rest ;  that  is,  one  which  composes,  pacifies, 
or  pleases.  The  last  is  what  the  Greek  expresses,  and 
therefore  the  equivalent  expression  is  €vdpearo<i  tw 
0eM,  well  pleasing  to  God.  Kom.  12,  1.  Phil.  4,  18. 
It  was  in  the  exercise  of  the  highest  conceivable  love, 
which  ought  to  influence  all  our  conduct,  that  Chi'ist 
delivered  himself  unto  death,  an  offering  and  sacrifice 
well  pleasing  unto  God. 


CHAPTER   V. 


SPECIFIC  EXHORTATIONS,    VS.   3-20. — EELAXm:  DUTIES   OF  HUSBANDS  AND 

WIVES,  VS.  21-33. 


SECTION  I.— Vs.  3-20. 

3.  But  fomication,  and  all  uncleanness,  or  covetousness,  let  it 

4.  not  be  once  named  among  you,  as  becometh  saints ;  neither 
filthiness,  nor  foolish  talking,  nor  jesting,  which  are  not  con- 

5.  venient :  but  rather  giving  of  thanks.  For  this  ye  know,  that 
no  whoremonger,  nor  unclean  person,  nor  covetous  man,  who 
is  an  idolater,  hath  any  inheritance  in  the  kingdom  of  Christ 

6.  and  of  God.  Let  no  man  deceive  you  with  vain  words  :  for 
because  of  these  things  cometh  the  wrath  of  God  upon  the 

7.  children  of  disobedience.    Be  not  ye  therefore  partakers  with 

8.  them.     For  ye  were  sometime  darkness,  but  now  are  ye  light 

9.  in  the  Lord  :  walk  as  children  of  light ;  (for  the  fruit  of  the 

10.  Spirit  is  in  all  goodness,  and  righteousness,  and  truth  ;)  prov- 

11.  ing  what  is  acceptable  unto  the  Lord.    And  have  no  fellow- 
ship with  the  unfruitful  works  of  darkness,  but  rather  reprove 

12.  them.     For  it  is  a  shame  even  to  speak  of  those  things  which 

13.  are  done  of  them  in  secret.    But  all  things  that  are  reproved, 
are  made  manifest  by  the  light :  for  whatsoever  doth  make 

14.  manifest  is  light.    Wherefore  he  saith.  Awake,  thou  that  sleep- 
est,  and  arise  from  the  dead,  and  Christ  shaU  give  thee  light. 


282  EPHE8IANS, 

15.  See  that  ye  walk  circumspectly ;  not  as  fools,  but  as  wise,  re- 

16.  deeming  the  time,  because  the  days  are  evil.     Wherefore  be  ye 

17.  not  unwise,  but  understanding  what  the  will  of  the  Lord  is. 

18.  And  be  not  drunk  with  wine,  wherein  is  excess ;  but  be  filled 

19.  with  the  Spu-it ;  speaking  to  yourselves  in  psalms,  and  hymns, 
and  spiritual  songs,  singing  and  making  melody  in  your  heart 

20.  to  the  Lord ;  giving  thanks  always  for  all  things  unto  God  and 
the  Father  in  the  name  of  our  Lord  Jesus  Christ. 


ANALYSIS. 

It  becomes  saints  to  avoid  not  only  the  sins  of  un- 
cleanness  and  covetousness,  but  also  all  impropriety  of 
conduct  and  frivolity  of  language,  vs.  3-4.  Because 
uncleanness  and  covetousness  not  only  exclude  from 
heaven,  but,  whatever  errorists  may  say,  bring  down 
the  wrath  of  God,  vs.  5-6.  Christians,  therefore,  should 
not  participate  in  those  sins,  seeing  they  have  been 
divinely  enlightened  and  made  the  recipients  of  that 
light  whose  fruits  are  goodness,  righteousness  and  truth. 
They  are  bound  to  exemplify  this  in  their  conduct, 
avoiding  and  reproving  the  deeds  of  darkness,  vs.  T-10. 
Those  deeds  are  too  shameful  to  be  named ;  still  they 
may  be  corrected  by  the  power  of  that  light  which  it 
is  the  prerogative  of  believers  to  disseminate.  There- 
fore the  Scriptures  speak  of  the  light  which  flows  from 
Christ  as  reaching  even  to  the  dead,  vs.  12-14.  Chris- 
tians therefore  should  be  wise,  making  the  most  of 
every  occasion  for  good,  in  the  midst  of  the  evils  by 
which  they  are  surrounded,  vs.  13-16.  They  should 
seek  exhilaration  not  from  wine,  but  from  the  Holy 


CHAP.  V.  VS.  3,  4.  283 

Spirit,  and  give  expression  to  their  gladness  in  psalms 
and  hymns,  praising  and  thanking  God  through  Jesus 
Christ,  vs.  17-20. 

COMMENTAKY. 

y.  3.  But  forniGotion  and  all  uncleamiess^  or  covet- 
ousness,  let  it  not  he  once  named  among  you,  as  hecometh 
saints. 

In  the  preceding  section  the  apostle  had  spoken  of 
sins  against  our  neighbour ;  here  from  v.  3  to  v.  20  he 
dwells  principally  on  sins  against  ourselves.  Not  only 
fornication,  but  every  thing  of  the  same  nature,  or  that 
leads  to  it,  is  to  be  avoided — and  not  only  avoided,  but 
not  even  named  among  believers.  The  inconsistency 
of  all  such  sins  with  the  character  of  Christians,  as 
mints,  men  selected  from  the  world  and  consecrated  to 
Cod,  is  such  as  should  forbid  the  very  mention  of  them 
in  a  Christian  society.  With  the  sins  of  uncleanness 
the  apostle  here,  as  in  the  preceding  chapter,  v.  19, 
connects  ifkeove^ia,  covetousness.  The  word  is  to  be 
taken  in  its  ordinary  sense,  as  there  is  nothing  in  the 
context  to  justify  any  departm-e  from  it.  Tlie  assump- 
tion that  sins  of  sensuality  are  alone  mentioned  in  this 
and  the  following  verse,  leads  to  very  forced  interpre- 
tations of  several  of  the  terms  employed. 

Y.  4.  JVeither  filthiness.  The  word  alaxporrj^;,  is 
not  simply  ohscenity,  but  whatever  is  morally  hateful. 
The  adjective  aiaxp6<;  means  deformed,  revolting,  what 
excites  disgust,  physical  or  moral.  It  is  the  opposite 
of  Kokost  which  means  both  beautiful  and  good ;  and 


284  EPHESIAN8, 

hence  to  koKov  koX  to  ala^pov,  means  vh'tue  cmd  vice. 
The  substantive  is  equally  comprehensive,  and  includes 
whatever  is  vile  or  disgusting  in  speech  or  conduct. 
Lesser  evils  are  expressed  by  the  words  /j-wpoXoyia  and 
evTpaTreXia,  foolish  talking  and  jesting.  The  former 
means  such  talk  as  is  characteristic  of  fools,  i.  e.  frivo- 
lous and  senseless.  The  latter,  according  to  its  ety- 
mology and  early  usage,  means  urhanity,  politeness. 
Naturally  enough  however  the  word  came  to  have  a 
bad  sense,  as  the  adjective  evrpd-rreko^,  what  ttims 
easily,  as  the  wind,  when  applied  to  language  or  speech, 
means  not  only  adroit,  skilful,  agreeable,  witty,  but 
also  flippant,  satirical,  scurrilous.  Hence  the  substan- 
tive is  used  for  jesting  and  settrrility.  The  former 
sense  is  best  suited  to  this  passage,  because  it  is  con- 
nected with  foolish  talking,  and  because  the  apostle 
says  of  both  simply  that  they  are  not  convenient,  not 
becoming  or  suitable.  This  is  too  mild  a  form  of  ex- 
pression to  be  used  either  of  alcrxpoTr)<;  (filthiness)  or  of 
evrpa-rreXia  in  the  worse  sense  of  those  terms.  Paul 
says,  these  things  (foolish  talking  and  jesting)  do  not 
become  Christians ;  ovk  av-qKovra,  what  does  not  per- 
tain to  any  one,  or,  to  his  office.  Foolish  talking  and 
jesting  are  not  the  ways  in  which  Christian  cheerful- 
ness should  express  itself,  but  rather  giving  of  thanks. 
Religion  is  the  source  of  joy  and  gladness,  but  its  joy 
is  expressed  in  a  religious  way,  in  thanksgiving  and 
praise. 

Y.  5.  Tlie  apostle  reverts  to  what  he  said  in  v.  3, 
and  enforces  the  exhortation  there  given.     "  For  this  ye 


CHAP.    V.    VEE.  5.  285 

know,  that  no  whoremonger,  nor  unclean  person,  nor 
covetous  man,  who  is  an  idolater,  hath  any  inheritance 
in  the  kingdom  of  Christ  and  of  God."  Tlie  form  of 
expression  is  peculiar,  t'crre  *  <yiva)(TKovTe<i,  ye  know  know- 
ing. Many  refer  this  to  the  familiar  Hebrew  idiom,  in 
which  the  infinitive  and  finite  tense  of  a  verb  are  thus 
joined,  which  in  Greek  and  English  is  imitated  by 
uniting  the  participle  and  verb  ;  as  "  dying  thou  shalt 
die,"  "  multiplying  I  will  multiply,"  "  blessing  I  will 
bless,"  &c.  But  in  all  these  cases  the  infinitive  and 
finite  tense  are  different  forms  of  the  same  verb.  Here 
we  have  different  words.  The  preferable  interpretation 
is  to  refer  Ictg.  to  what  precedes  in  v.  3,  and  ^lvwctkovtgs 
to  what  follows :  '  This  ye  know,  viz.,  that  such  vices 
should  not  be  named  among  you,  knowing  that  no  one 
who  indulges  in  them,  &c.' 

Covetous  man  who  is  an  idolater.  The  words  09 
iari^v  el8Q)Xo\dTp7]<;  are  by  many  referred  to  all  the  pre- 
ceding nouns,  so  that  the  fornicator,  the  unclean  person, 
and  the  covetous  man,  are  all  alike  declared  to  be  idol- 
aters. This  is  possible  so  far  as  the  grammatical  con- 
struction is  concerned ;  but  it  is  not  natural,  and  not 
consistent  with  the  parallel  passage  in  Col.  3,  5,  where 
the  apostle  singles  out  covetousness  from  a  list  of  sins, 
and  says,  '  It  is  idolatry.'  Tliis  too  has  its  foundation 
both  in  nature  and  in  Scripture.  The  analogy  between 
this  supreme  love  of  riches,  this  service  of  Mammon 


*  The  common  test  lias  iffre,  but  the  evidence  in  faronr  of  ivre  is  so 
strong  that  it  is  adopted  by  all  recent  editors. 


286  EPHESIANS, 

and  idolatry,  is  more  obvious  and  more  distinctly  re- 
cognized in  Scripture  than  between  idolatry  and  any 
other  of  the  sins  mentioned.  It  is  well  that  this  should 
be  understood,  that  men  should  know,  that  the  most 
common  of  all  sins,  is  the  most  heinous  in  the  sight  of 
God.  For  idolatry,  which  consists  in  putting  the  crea- 
ture in  the  place  of  God,  is  every  where  in  his  word 
denounced  as  the  greatest  of  all  sins  in  his  sight. 
The  fact  that  it  is  compatible  with  outward  decorum 
and  with  the  respect  of  men,  does  not  alter  its  nature. 
It  is  the  permanent  and  controlling  principle  of  an 
irreligious  heart  and  life,  turning  the  soul  away  from 
God.  There  is  no  cure  for  this  destructive  love  of 
money,  but  using  it  for  other  than  selfish  purposes. 
Riches,  therefore,  must  ruin  their  possessor,  unless  he 
employs  them  for  the  good  of  others  and  for  the  glory 
of  God. 

It  is  of  the  covetous  man  no  less  than  of  the  forni- 
cator, the  apostle  says,  he  has  no  inheritance  in  the 
kingdom  of  Christ.  That  is,  in  that  kingdom  which 
Christ  came  to  establish — which  consists  of  all  the  re- 
deemed, washed  in  his  blood,  sanctified  by  his  Spirit, 
and  made  perfectly  blessed  in  the  full  enjoyment  of 
God  to  all  eternity.  This  kingdom  is  sometimes  called 
the  kingdom  of  Christ,  and  sometimes  the  kingdom  of 
God ;  for  where  Christ  reigns,  God  reigns.  Here  it  is 
designated  the  ^aatXela  rov  Xpiarou  koX  Qeov,  that  is, 
of  him  who  is  at  once  Xpt(n6<i  and  ©eo? ;  Christ  and 
God,  This  is  certainly  the  most  natural  interpretation. 
As  every  one  admits  that  toG  @eu>  koX  Trarpt  means  "  to 


CHAP.  V.  VS.  5.  6.  287 

him  who  is  at  once  God  and  Father."  There  is  no 
reason  why  the  same  rule  should  not  be  applied  in  this 
case.  Compare  Titus  2,  13.  Tliis  view  of  the  passage, 
which  makes  it  a  direct  assertion  of  the  divinity  of  our 
Lord,  is  strenuously  insisted  upon  by  some  of  the  most 
eminent  of  modern  interpreters,  as  Harless  and  Kiickert, 
the  one  orthodox  and  the  other  rationalistic.  Others, 
however,  say  that  Christ  here  designates  the  Redeemer, 
and  God^  the  divine  Being ;  and  that  the  kingdom  is 
called  not  only  the  kingdom  of  Christ,  but  also  the  king- 
dom of  God.  This  is  the  view  more  commonly  adopted, 
though  in  violation  of  a  general  rule  of  grammar,  the 
article  being  omitted  before  Qeov.  If,  in  Titus  2,  13, 
eiTK^dveLa  Trj<i  B6^rj<i  rov  fxejaXov  ©eov  koX  awrrjpo'^  rjfiuv 
^Ir}(Tov  Xpia-rov,  means  that  Jesus  Christ  is  at  once  the 
great  God  and  our  Saviour,  and  Winer  admits  (Gram. 
p.  148)  that  it  is  for  doctrinal  reasons  only  he  dissents 
from  that  interpretation  ;  then  there  can  be  no  reason- 
able doubt  in  the  present  case,  where  the  form  of  ex- 
pression is  so  similar,  the  writer  being  the  same,  that 
the  idea  is  the  same.  If  it  were  a  rare  or  uncertain 
thing  for  Paul  to  recognize  Christ  as  God,  it  would  be 
wrong  to  press  rules  of  grammar  to  make  him  teach 
that  doctrine.  But  since  every  page  almost  of  his 
epistles  teems  with  evidence  that  Christ  was  his  God, 
it  is  wrong  to  depart  from  those  rules  in  order  to  pre- 
vent his  teaching  it. 

V.  6.  It  is  not  only  among  the  heathen,  but  among 
the  mass  of  men  in  all  ages  and  nations,  a  common 
thing  to  extenuate  the  particular   sins  to  which  the 


288  EPHESIANS, 

apostle  here  refers.  It  is  urged  that  they  have  their 
origin  in  the  very  consitution  of  our  nature  ;  that  they 
are  not  malignant ;  that  they  may  co-exist  with  amia- 
ble tempers ;  and  that  they  are  not  hurtful  to  others, 
that  no  one  is  the  worse  for  them  if  no  one  knows 
them,  &c.  Paul,  therefore,  cautions  his  readers  in 
every  age  of  the  church,  not  to  be  deceived  by  such 
vain  words ;  assuring  them  that  for  these  things  (for 
fornication  and  covetousness),  the  wrath  of  God  cometh 
on  the  children  of  disobedience.  With  vain  words, 
Kevol'i  Xojoc?.  Kevo's  means  eTnpfy.  Kevol  \6<yoL,  there- 
fore, are  empty  words  ;  words  which  contain  no  truth, 
and  are  therefore  both  false  and  fallacious,  as  those  will 
find  who  trust  to  them.  The  wrath  of  God.  This  ex- 
pression is  a  fearful  one,  because  the  wrath  of  man  is 
the  disposition  to  inflict  evil,  limited  by  man's  feeble- 
ness ;  whereas  the  wrath  of  God  is  the  determination 
to  punish  in  a  being  without  limit  either  as  to  his  pre- 
sence or  power.  This  wrath,  the  apostle  says,  cometh 
on  the  children  of  disobedience.  The  present  is  either 
for  the  certain  future,  '  will  assuredly  come ; '  or  it 
has  its  proper  force.  The  wrath  of  God  against  these 
sins  is  now  manifested  in  his  dealings  with  those  who 
commit  them.  He  withdraws  from  them  his  Spirit, 
and  finally  gives  them  up  to  a  reprobate  mind.  On  the 
phrase  "  children  of  disobedience,"  see  ch.  2,  2. 

V.  Y.  Such  being  the  determination  of  God  to  pun- 
ish the  unclean  and  the  covetous,  the  apostle  says, 
"  Be  ye  not  therefore  partakers  with  them."  That  is, 
be  not  their  associates  in  these  sins,  which  of  necessity 


CHAP,  V.  VS.  8.  9.  289 

would  expose  you  to  the  penalty  threatened  against 
them. 

V.  8.  This  is  enforced  by  a  reference  to  their  con- 
version from  a  previous  state  of  sin  and  misery  to  one 
of  holiness  and  blessedness.  For  ye  were  somethne 
darkness.  As  light  stands  for  knowledge,  and  as  know- 
ledge, in  the  scriptural  sense  of  the  word,  produces 
holiness,  and  holiness  happiness ;  so  darkness  stands 
for  ignorance,  such  ignorance  as  inevitably  produces 
sin,  and  sin  misery.  Therefore,  the  expression,  "ye 
were  darkness,"  means,  ye  were  ignorant,  polluted, 
and  wretched.  But  now  ye  are  light  in  the  Zord,  i.  e, 
in  virtue  of  union  with  the  Lord,  ye  are  enlightened, 
sanctified,  and  blessed.  Walk  as  children  of  t/ie  light, 
i.  e.  as  the  children  of  holiness  and  truth.  "  Children 
of  light,"  means  enlightened;  as  '  children  of  famine,' 
means  the  '  famished  ; '  see  ch.  2,  2.  The  exhortation 
is  that  they  should  walk  in  a  way  consistent  with  their 
character  as  men  illuminated  and  sanctified  by  their 
union  with  the  Lord  Jesus. 

Y.  9.  For  the  fruit  of  light,"^  i.  e.  the  fruit  or  effect 
of  divine  illumination  is  in  all,  i.  e.  consists  in  all  the 
forms  of  goodness,  righteousness,  and  truth.  Goodiuss, 
a<yad(o<7vvr),  is  that  which  makes  a  man  aja66<;,  good; 
and  righteousness,  ScKaioavvr),  is  that  which  makes  a 
man  SUaio^;,  righteous.    These  Gi-eek  words  differ  very 


*  The  common  text  has  here  irvevixaros  instead  of  (purSs.  The  latter 
reading  is  now  universally  adopted  as  the  correct  one  on  the  authority  not 
only  of  the  MSS.  but  of  the  context. 

19 


290  EPHESIAN8, 

much  as  the  corresponding  English  terms  do.  Good- 
ness is  benevolence  and  beneficence  ;  rigliteonsness  is 
adherence  to  the  rale  of  right.  Yet  both  are  used  for 
moral  excellence  in  general.  The  evil  and  the  good, 
included  all  classes  of  the  vicious  and  the  virtuous. 
Good  works  are  works  of  any  kind  which  are  morally 
excellent.  When  however  the  words  are  contrasted  as 
in  Rom.  5,  7,  or  distinguished  as  in  Rom.  7,  12,  good 
means  benevolent  or  beneficent ;  and  righteous^  just  or 
upright.  Goodness  is  that  quality  which  adapts  a  thing 
to  the  end  for  which  it  was  designed,  and  renders  it 
serviceable.  Hence  we  speak  of  a  good  tree,  of  good 
soil,  as  well  as  of  a  good  man.  Righteousness  can 
properly  be  predicated  only  of  persons  or  of  what  is 
susceptible  of  moral  character  ;  as  it  means  conformity 
to  law  ;  or  if  predicated  of  the  law  itself,  it  means  con- 
formity to  the  nature  of  God,  the  ultimate  standard  of 
rectitude.  Truth,  here  means  religious  or  moral  truth, 
or  religion  itself.  The  fruits  of  light,  therefore,  are  all 
the  forms  of  piety  and  virtue. 

Y.  10.  Yerse  9  is  a  parenthesis,  as  the  10th  verse 
is  grammatically  connected  with  the  8th.  "  "Walk  as 
children  of  the  light,  proving,  &c.,"  rn-epLiraTelTe — Soki- 
fid^ovre^.  AoKiixd^eiv  is  to  tr}^,  to  put  to  the  test,  to 
examine  ;  then  to  judge  or  estimate  ;  and  then  to  ap- 
prove. Thus  it  is  said,  "  The  fire  shall  try  every  man's 
work  ;  "  God  is  said  "  To  try  the  heart ;  "  we  are  said 
"  To  be  renewed  so  as  to  prove  the  will  of  God,"  Rom. 
12,  2,  that  is,  to  examine  and  determine  what  the  will 
of  God  is.     And  so  in  this  passage  believers  are  re- 


CHAP.  V.  VS.  10.  11.  291 

quired  to  walk  as  children  of  light,  examining  and 
determining  what  is  acceptable  to  the  Lord.  They  are 
to  regulate  their  conduct  by  a  regard  to  what  is  well 
pleasing  to  Him.  That  is  the  ultimate  standard  of 
judging  whether  any  thing  is  right  or  wrong,  worthy 
or  unworthy  of  those  who  have  been  enlightened  from 
above. 

The  word  Loed  is  in  the  New  Testament  so  pre- 
dominantly used  to  designate  the  Lord  Jesus  Christ, 
that  it  is  always  to  be  referred  to  him  unless  the  con- 
text forbids  it.  Here  the  context  so  far  from  forbid- 
ding, requires  such  reference.  For  in  the  former  part 
of  the  sentence  Lord  evidently  designates  Christ.  "  Ye 
are  light  in  the  Lord,  therefore,  walk  as  children  of  the 
light,  proving  what  is  acceptable  to  the  Lord."  This, 
therefore,  is  one  of  the  numerous  passages  in  the  New 
Testament,  in  which  Christ  is  recognized  as  the  Lord 
of  the  conscience,  whose  will  is  to  us  the  ultimate 
standard  of  right  and  wrong,  and  to  whom  we  are 
responsible  for  all  our  inward  and  outward  acts.  It  is 
thus  that  the  sacred  writers  show  that  Christ  was  their 
God,  in  whose  presence  they  constantly  lived,  whose 
favour  they  constantly  sought,  and  on  whom  all  their 
religious  affections  terminated.  He  was  not  merely 
the  God  of  their  theology,  but  of  their  religion. 

Y.  11.  The  apostle  having  in  the  previous  verse 
insisted  on  the  duty  of  Christians  of  so  walking  as  to 
show  by  their  works  that  they  were  the  subjects  of 
divine  illumination,  adds  here  a  statement  of  their  duty 
in  reference  to  the  sins  of  those  still  in  darkness.    Those 


292  EPHESIAJfS, 

sins  lie  calls  "  the  unfruitful  works  of  darkness."  By 
unfruitful  is  meant  not  merely  harren  or  worthless,  but 
positively  evil.  For  in  a  moral  subject  the  negation 
of  good  is  evil.  Worhs  of  darkness  are  those  works 
which  spring  from  darkness,  i.  e.  from  ignorance  of 
God ;  as  "  works  of  light "  are  those  works  which 
light  or  divine  knowledge  produces. 

The  duty  of  Christians  in  reference  to  the  works  of 
darkness  is  twofold  ;  first,  to  have  no  communion  with 
them  ;  and  secondly,  to  reprove  them.  The  former  is 
expressed  by  the  words  /xr/  avyKOLvcovetTe,  have  notfel- 
lowship  with  them.  Those  who  have  things  in  com- 
mon ;  who  are  congenial ;  who  have  the  same  views, 
feelings,  and  interests  ;  and  who  therefore  delight  in 
each  other's  society,  are  said  to  be  in  fellowship.  In 
this  sense  believers  have  fellowshij)  with  God  and  with 
each  other.  So  we  are  said  to  have  fellowship  in  any 
thing  which  we  delight  in  and  partake  of.  To  have 
fellowship  with  the  works  of  darkness,  therefore,  is  to 
delight  in  them  and  to  participate  in  them.  All  such 
association  is  forbidden  as  inconsistent  with  the  char- 
acter of  the  children  of  light.  Our  second  duty  is  to 
reprove  them.  'EXijx^i'V  is  not  simply  to  reprove  in 
the  sense  of  admonishing  or  rebuking.  It  means  to 
convince  by  evidence.  It  expresses  the  efiect  of  illu- 
mination by  which  the  true  nature  of  any  thing  is 
revealed.  When  the  Spirit  is  said  to  reprove  men  of 
sin,  it  means  that  he  sheds  such  light  upon  their  sins 
as  to  reveal  their  true  character,  and  to  produce  the 
consequent  consciousness  of  guilt  and  pollution.     In 


CHAP.    V.    VER.  12,  293 

1  Cor.  14r,  24,  Paul  says  the  effect  of  intelligible  preach- 
ing of  the  Gospel  is  conviction — which  is  explained  by- 
saying  "the  secrets  of  the  heart  are  revealed."  Tlie 
duty,  therefore,  here  enjoined  is  to  shed  light  on  these 
works  of  darkness ;  to  exhibit  them  in  their  true  nature 
as  vile  and  destructive.  By  this  method  they  are  cor- 
rected ;  as  is  more  fully  taught  in  the  following  verses. 
The  ethics  as  well  as  the  theology  of  the  Bible  are 
founded  on  the  principle,  that  knowledge  and  holiness, 
ignorance  and  sin,  are  inseparable.  If  you  impart 
knowledge  you  secure  holiness;  and  if  you  render 
ignorant  you  deprave.  This  of  course  is  not  true  of 
secular  knowledge — ^i.  e.  of  the  knowledge  of  other 
than  religious  subjects  ;  nor  is  it  true  of  mere  specula- 
tive knowledge  of  religious  truth.  It  is  true  only  of 
that  knowledge  which  the  Scriptures  call  spiritual  dis- 
cernment. Of  that  knowledge,  however,  intellectual 
cognition  is  an  essential  element.  And  so  far  as  human 
agency  in  the  production  of  the  conviction  of  sin  is 
concerned,  it  is  limited  to  holding  forth  the  word  of 
life  ;  or  letting  the  light  of  divine  truth  shine  into  the 
darkened  minds  of  men,  and  upon  their  evil  deeds. 

V.  12.  These  works  of  darkness  should  be  thus  re- 
proved, "  for  it  is  a  shame  even  to  speak  of  those  things 
which  are  done  of  them  in  secret."  There  are  two 
reasons  why  sins  are  called  works  of  darkness.  The 
first  and  principal  one  is,  as  before  remarked,  because 
they  spring  from  darkness  or  ignorance  of  God ;  and 
the  second  is,  because  they  are  committed  in  darkness. 
They  shun  the  light.     Tlie  exceeding  turpitude  of  these 


^- 


294  EPHESIA2TS, 

sins  the  apostle  gives  as  the  reason  why  they  should  be 
reproved. 

Y.  13.  Yile  however  as  those  sins  are,  they  are  capa- 
ble of  being  corrected.  They  are  not  beyond  cure. 
Reprove  them.  Let  in  the  light  of  divine  Vfcrijth  upon 
them,  and  they  will  be  corrected  or^  ihea];^!.  For  the 
truth  is  divinely  efficacious.  It  is  tile  organon  of  God ; 
that  through,  which  he  exerts  his  power  lii' the  sanctifi- 
cation  and  salvation  of  men.  Such  seems  to  be  the 
general  meaning  of  this  difficult  verse. 

It  is  connected  with  the  preceding  verse,  and  is  de- 
signed to  enforce  the  command,  iXijx^Te,  rep7we.  '  Re- 
prove the  things  done  in  secret  by  the  wicked — ^for 
though  they  are  too  bad  to  be  even  named,  yet  being 
reproved,  they  are  made  manifest  by  the  light,  and 
thereby  corrected,  for  every  thing  made  manifest,  i.  e. 
revealed  in  its  true  natm-e  by  divine  light,  becomes 
light ;  that  is,  is  reformed.'  This  interpretation  gives  a 
simple  and  consistent  sense,  assumes  no  unusual  signi- 
fication of  the  terms  employed,  nor  any  forced  con- 
struction, and  is  suited  to  the  context.  It  supposes — 
1.  That  TO.  TrdvTa  i\e'y')(^6/xeva  refers  to  ra  /cpv(})7J  yivofieva 
of  V.  12.  The  things  done  in  secret  are  the  all  things^ 
which  being  reproved,  are  manifested.  2.  The  words 
VTTo  Tov  0&)TO9  are  not  to  be  connected  with  e\e'y;^oyu.ei/a, 
as  though  the  sense  were,  'being  reproved  by  the 
light ; '  but  with  (}>avepovTai,  so  that  the  sense  is,  '  are 
made  manifest  by  the  light.'  This  construction  is  re- 
quired by  the  following  clause.  3.  (^avepovjxevov  is 
passive,   and  not  middle  with  an  active  sense.     The 


CHAP.    V.    VEE.    13.  295 

meaning  is,  'Whatever  is  manifested;'  not  'whatever 
makes  manifest.'  As  the  word  ^avepovrau  just  before 
is  passive,  it  is  unnatural  to  make  ^avepovfievov  active. 
Besides,  the  apostle  is  not  speaking  of  the  nature  of 
spiritual  light,  but  of  its  effects.  It  illuminates  or  turns 
into  light  all  it  touches,  or  wherever  it  penetrates. 

K  (pavepoufievov  be  taken  as  active,  as  is  done  by 
Calvin  and  many  others,  and  by  our  translators,  the 
sense  would  be,  '  Reprove  these  things ;  it  is  your  office 
to  do  so,  for  you  are  light,  and  light  is  that  which 
makes  manifest.'  This  however  is  not  what  Paul  says. 
He  does  not  say  '  Eeprove  evil,  for  you  are  light,'  but, 
'  Eeprove  evil,  for  evil  wten  reproved  by  light  is  man- 
ifest, and  when  manifest,  it  is  light,'  that  is,  it  is  changed 
into  light,  or  corrected.  In  v.  8,  he  had  said,  "  Ye  are 
light;"  so  here  he  says,  what  is  illuminated  by  the 
truth  becomes  light.  The  sense  is  the  same  in  both 
cases.  The  penetration  of  spiritual  light,  or  divine 
truth,  carries  with  it  such  power,  that  it  illuminates  and 
sanctifies  all  in  whom  it  dwells.  Hence  the  apostle 
elsewhere  prays  that  the  word  of  God  may  dwell  in  the 
hearts  of  believers  in  all  wisdom  and  spiritual  under- 
standing. According  to  the  apostle,  the  relation  be- 
tween truth  and  holiness  is  analogous  to  that  between 
light  and  vision.  Light  cannot  create  the  eye,  or  give 
to  a  blind  eye  the  power  of  vision.  But  it  is  essential 
to  its  exercise.  Wherever  it  penetrates,  it  dissipates 
darkness  and  brings  every  thing  into  view — and  causes 
it  to  produce  its  appropriate  effect.  So  truth  cannot 
regenerate,  or  impart  the  principle  of  spiritual   life. 


296  EPHESiAjsrs, 

But  it  is  essential  to  all  holy  exercises.  And  wherever 
the  truth  penetrates,  it  dissipates  the  clouds  of  error, 
and  brings  every  thing  to  view,  so  that  when  spiritually 
discerned  it  produces  its  proper  effect  on  the  soul. 
Ti-uth  being  thus  essential,  it  is  the  duty  of  Christians  to 
bring  it  to  bear  upon  all  those  who  are  ignorant  and  on 
all  the  works  of  darkness. 

V.  14.  As  light  is  thus  efficacious,  and  as  it  is  ac- 
cessible, or  may  be  obtained,  therefore  the  Scriptures 
call  even  upon  the  Eleeping  and  the  dead  to  arise  and 
meet  its  life-giving  beams.  Alo  Xeyet,  scil.  ^  ypa^rj. 
As  this  formula  of  quotation  is  never  used  in  the  New 
Testament  except  when  citations  are  made  from  the 
Old  Testament,  it  cannot  properly  be  assumed  that  the 
apostle  here  quotes  some  Christian  hymn  with  which 
the  believers  in  Ephesus  were  familiar ;  or  some  apocry- 
phal book;  or  some  inspired  book  no  longer  extant. 
"We  must  understand  him  either  as  referring  to  many 
exhortations  of  the  Old  Testament  Scriptures,  the  sub- 
stance of  which  he  condenses  in  the  few  words  here 
used ;  or  as  giving  the  spirit  of  some  one  passage, 
though  not  its  words.  Both  these  methods  of  explana- 
tion may  be  sustained  by  appeal  to  similar  passages. 
The  apostles  in  quoting  the  Old  Testament  sometimes 
combined  several  passages  in  the  same  quotation — and 
sometimes  give  as  the  teaching  of  the  prophets  what  is 
nowhere  taught  or  asserted  in  express  terms,  but  is 
abundantly  or  clearly  implied  in  what  they  say.  At 
other  times  again,  the  reference  is  obviously  to  some 
one  passage,  and  yet  neither  the  Hebrew  nor  Septua- 


t 


CHAP.  V.  VER.   14.  297 

gint  is  accurately  followed,  but  the  general  idea  is 
reproduced.  We  without  the  authority  and  divine 
guidance  of  the  apostles  deal  in  the  same  way  with  the 
word  of  God,  of  which  almost  every  sermon  would 
furnish  examples.  It  is  generally  assumed  that  Paul 
here  refers  to  Is.  60,  1,  "Arise,  shine;  for  thy  light  is 
come,  and  the  glory  of  the  Lord  is  risen  upon  thee." 
Or,  as  De  Wette  renders  it;  "Auf,  werde  licht,  denn 
es  kommt  dein  Licht,  und  die  Herrlichkeit  Jehovah's 
gehet  liber  dir  auf."  TJp^  hecome  light ;  for  thy  light 
comes.,  and  the  glory  of  Jehovah  riseth  over  thee.  The 
analogy  between  this  passage  and  the  quotation  of 
the  apostle  is  plain.  There  are  in  both — 1.  The  call 
to  those  who  are  asleep  or  dead  to  rise.  2.  To  re- 
ceive the  light.  3.  The  promise  that  Jehovah,  Lord,  or 
Christ,  equivalent  terms  in  the  mind  of  the  apostle, 
would  give  them  light.  Tliere  can,  therefore,  be  little 
doubt  that  it  was  the  language  of  Isaiah  Paul  intended 
in  substance  to  quote.  Beza  thinks  that  Is.  26,  19, 
"Awake  and  sing,  ye  that  dwell  in  the  dust,"  &c.,  is  to 
be  included  in  the  reference ;  and  others  join  Is.  9,  2, 
"  The  people  that  walked  in  darkness  have  seen  a  great 
light;  they  that  dwell  in  the  land  of  the  shadow  of 
death,  upon  them  hath  the  light  sliined."  It  is  true 
that  in  these,  as  well  as  in  other  passages,  the  power  of 
light,  i.  e.  of  divine  truth,  its  advent  in  the  person  of 
Christ,  and  the  call  to  those  who  are  in  darkness  to 
accept  it,  are  included.  But  the  probability  is  that  Is. 
60,  1,  was  the  passage  most  distinctly  in  the  apostle's 
mind. 


298  EPHESIANS, 

Those  asleep  and  the  dead  are  in  darkness,  and 
therefore  those  involved  in  spiritual  darkness  are  ad- 
dressed as  sleeping.  Tlie  light  which  comes  from 
Christ  has  power  to  reach  even  the  dead — as  onr  Lord, 
in  the  nse  of  another  figure,  says,  "The  hour  is  coming, 
and  now  is,  that  the  dead  shall  hear  the  voice  of  the 
Son  of  God,  and  they  that  hear  shall  live,"  John  5,  25. 
This  does  not  mean  that  the  dead  must  be  revived  be- 
fore they  hear  the  voice  of  the  Son  of  God,  but  his 
voice  causes  them  to  hear  and  live.  So  the  passage 
before  us  does  not  mean  that  those  asleep  must  arise 
from  the  dead  and  come  to  Christ  for  light ;  but  that 
the  light  which  Christ  sheds  around  him,  has  power  to 
awake  the  sleeping  dead.  Thus  the  passage  is  a  con- 
firmation of  what  is  said  in  the  preceding  verse,  viz., 
that  every  thing  made  manifest  by  the  light,  is  light. 

Y.  15.  If  this  verse  be  considered  as  connected  in- 
ferentially  by  ovv  with  the  preceding,  then  the  associa- 
tion of  ideas  is  :  'If  believers  are  bound  to  dispel  the 
darkness  from  the  hearts  and  lives  of  others,  how  care- 
ful should  they  be  not  to  be  dark  themselves,  i.  e.  they 
should  walk  as  wise  men.'  Tliis  however  seems  forced. 
The  exhortation  contained  in  this  and  the  following 
verse  is  most  naturally  connected  with  that  contained 
in  verses  10  and  11.  Believers  as  children  of  light  are 
required  to  have  no  fellowship  with  the  works  of  darkr 
ness,  but  rather  to  reprove  them ;  see  therefore,  i.  e. 
take  heed  therefore,  ttw?  cucpt^Si'^  irepiTraTeire,  that  ye 
walk  drcumsjycdli/.  ITw?,  however,  does  not  mean 
that,  though  often  used  where  oti  or   ha  might  be 


CHAP.  V.  VS.  15.  16.  299 

employed.  It  here  as  elsewhere  means  hcno^  in  what 
manner.  "  See  in  what  manner  ye  render  yom*  deport- 
ment accurate."  'AKpi^w  TrepiTraTetv  is  to  walk  strict- 
ly by  rule,  so  as  not  to  deviate  by  a  hair's  breadth. 
JVbt  as  unwise,  hut  as  wise.  Paul  often  uses  the  word 
ao<f)la  for  divine  truth.  The  a-o(l)ol  are  those  who  pos- 
sess this  truth,  which  he  had  before  called  light,  and 
the  da-o^oi  are  those  who  have  it  not.  So  that  wise 
and  unwise  are  here  equivalent  to  the  enlightened  and 
those  in  darkness.  His  exhortation,  therefore,  is  that 
believers  should  carefully  deport  themselves  not  as  the 
heathen  and  unrenewed,  who  have  not  the  divine  light 
of  which  he  had  been  speaking,  but  as  those  who  are 
enlightened  from  above  and  are  therefore  wise. 

Y.  16.  'E^ajopa^o/ievoc  tov  Kaipov,  redeeming  the 
time.  This  is  one  manifestation  of  wisdom,  one  method 
in  which  their  Christian  character  as  the  children  of 
light  should  be  exhibited.  The  words  have  been  vari- 
ously explained : — 1.  Making  use  of,  availing  your- 
selves of  the  occasion  for  doing  good,  not  allowing  it 
to  pass  unimproved.  2.  Buying  back  the  time,  redeem- 
ing it,  as  it  were,  from  Satan  or  from  the  world. 
3.  Making  the  most  of  time,  i.  e.  using  it  to  the  best 
advantage.  4.  Adapting  yourselves  to  the  occasion,  &c. 
The  decision  between  these  different  views  depends 
partly  on  the  sense  to  be  given  to  i^ayopa^o/nevoi,  and 
partly  on  the  question  whether  Kaip6<i  is  to  be  taken 
in  its  proper  sense,  opportunity,  appropi'iate  time ;  or 
in  the  general  sense  of  ;^;pwo9,  time.  The  words  a^^o- 
pd^eiv  and   i^ayopd^eiv,  have  in  common  the  idea  of 


300  EPHESIANS, 

acquiring  by  purchase.  The  latter  in  virtue  of  the 
force  of  the  eV  properly  means  to  purchase  back,  or  to 
make  free  by  purchase.  But  it  is  also  used  in  the  sense 
of  the  simple  verb,  as  in  Daniel  2,  8,  whence  the  ex- 
pression in  the  text  is  probably  derived.  There,  ac- 
cording to  the  Septuagint,  the  king  said  to  the  Chaldeans, 
who  declined  to  interpret  his  dream  until  they  knew 
what  it  was,  olSa  iyoD  on  Kaipov  vfj,ei<i  i^ayopd^^re, 
"  I  know  you  wish  to  gain  time."  This  sense  of 
the  verb  suits  the  passage  before  us.  Then  if  Katp6<i 
means  here  what  it  does  in  almost  every  other  passage, 
where  it  occurs  in  the  l^ew  Testament,  the  most  natu- 
ral interpretation  of  the  clause  is,  "  availing  yourselves 
of  the  occasion,"  i.  e.  improving  every  opportunity  for 
good.  If  Kaip6<i  be  taken  for  ')^p6vo<;,  which  is  barely 
admissible,  the  sense  would  be,  "  making  the  most  of 
time,"  i.  e.  rescuing  it  from  waste  or  abuse.  Both  of 
these  interpretations  are  good  and  suited  to  the  follow- 
ing clause,  hecause  the  days  are  evil.  TIovrjp6<i^  evil, 
may  be  taken  either  in  a  physical  or  moral  sense.  The 
patriarch  said,  "  Few  and  evil  have  the  days  of  the 
years  of  my  life  been  ;  "  Gen.  47,  9.  Tlie  moral  sense 
of  the  word,  however,  is  better  suited  to  the  context. 
^vil  days,  mean  days  in  which  sin  abounds.  It  is 
parallel  to  the  expressions,  "  evil  generation,"  Matt. 
12,  39  ;  and  "^  evil  world,"  Gal.  1,  4.  Because  sin 
abounds  is  a  good  reason  why  Christians  should  seize 
upon  every  opportunity  to  do  good  ;  and  also  why 
they  should  make  the  most  of  time.  So  that  this  clause 
suits  either  of  the  interpretations  of  the  first  part  of  the 


CHAP.  V.  VS.  16.  17.  301 

verse.  Tliat  Kacpo'i  properly  and  commonly  means 
opporiunitT/,  or  suitable  thne^  is  a  strong  reason  for 
preferring  the  former  of  the  two  interpretations  men- 
tioned. The  same  exhortation  and  in  the  same  con- 
nection is  fonnd  in  Col.  4,  5.  Here  the  apostle  says, 
"  See  that  ye  walk  as  wise  men,  redeeming  the  time  ; " 
there,  "  Walk  in  wisdom,  redeeming  the  time."  So 
that  this  right  use  of  time,  or  this  seizing  on  every 
opportunity  for  doing  good,  is  in  both  places  repre- 
sented as  the  evidence  and  effect  of  wisdom,  i.  e.  of 
divine  truth,  which  is  the  wisdom  of  God,  which  he 
has  revealed,  1  Cor.  2,  6-13. 

y.  17.  Therefore^  i.  e.  either  because  the  days  are 
evil ;  or,  because  ye  are  bound  to  walk  as  wise  men. 
Tlie  latter  mode  of  connection  is  to  be  preferred,  be- 
cause the  reference  is  to  the  main  idea  of  the  preceding 
verses  15  and  16,  and  not  to  a  subordinate  clause.  Be 
ye  not^  a<^pov€^,  senseless,  unthinhing,  i/rijUng.  Comp. 
Luke  11,  40,  "  Ye  fools  (ye  unthinking  ones),  did  not 
he  that  made  that  which  is  without,  make  that  which 
is  within  also ; "  also  Luke  12,  20 ;  1  Cor.  15,  §6  ;  2  Cor. 
11,  16,  &c.  In  all  these  cases  d(f>pcov  means  one  who 
does  not  make  a  right  use  of  his  understanding ;  who 
does  not  see  things  in  their  true  light,  or  estimate  them 
according  to  their  relative  importance.  It  is  here  op- 
posed to  (Tvv(,evT6<;.  '  Be  ye  not  senseless,  undiscrimi- 
nating  between  what  is  true  and  false,  right  and 
wrong,  important  and  unimportant,  but  understanding, 
i.  e.  discerning  what  the  will  of  the  Lord  is.'  That 
is,  seeing  things  as  he  sees  them,  and  making  his  will 


303  EPHESIANS, 

or  judgment  the  standard  of  yours,  and  the  rule  of  your 
conduct.  The  will  of  the  Lord  is  the  will  of  Christ. 
That  Lord  here  means  Christ,  is  plain  not  only  from 
the  general  usage  of  the  New  Testament,  so  often  re- 
ferred to,  but  also  from  the  constant  use  of  the  word 
in  this  chapter  as  a  designation  of  the  Redeemer. 
Here  again,  therefore,  the  divinity  of  Christ  is  seen  to 
be  a  practical  doctrine  entering  into  the  daily  religious 
life  of  the  believer.  His  will  is  the  rule  of  truth  and 
duty. 

Y.  18.  And  (especially)  he  not  drunk  with  wine. 
This  is  an  ac^poawq,  a  want  of  sense,  especially  incon- 
sistent with  the  intelligence  of  the  true  believer.  The 
man  who  has  a  right  discernment  will  not  seek  refresh- 
ment or  excitement  from  wine,  but  from  the  Holy 
Spirit.  Therefore  the  apostle  adds,  hut  le  filled  with 
the  Spirit.  In  drunkenness,  he  says,  there  is  da-eoTta, 
revelry,  debauchery,  riot,  whatever  tends  to  destruction ; 
for  the  word  is  derived  from  ao-&)T09,  which  means, 
what  cannot  he  saved,  one  given  up  to  a  destructive 
course  of  life.  Comp.  Tit.  1,  6.  1  Pet.  4,  4.  Men  are 
said  to  be  filled  with  wine  w^hen  completely  under  its 
influence  ;  so  they  are  said  to  be  filled  with  the  Spirit, 
when  he  controls  all  their  thoughts,  feelings,  words, 
and  actions.  The  expression  is  a  common  one  in 
Scripture.  Of  our  Lord  himself  it  was  said,  "  He  was 
full  of  the  Holy  Ghost,"  Luke  4,  1 ;  so  of  Stephen  that 
"  he  was  full  of  faith  and  of  the  Holy  Ghost,"  Acts  6, 
5  ;  and  of  Barnabas,  Acts  11,  24,  &c.  To  the  Chris- 
tian, therefore,  the  source  of  strength  and  joy  is  not 


CHAP.  V.  VS.  18.  19.  303 

wine,  but  the  blessed  Spirit  of  God.  And  as  drunken- 
ness produces  rioting  and  debauchery,  so  the  Holy 
Spirit  produces  a  joy  which  expresses  itself  in  psalms, 
and  hymns,  and  spiritual  songs.  Quid  gignit  ebrie- 
tas  ?  dissolutam  proterviam,  ut  quasi  excusso  freno 
indecenter  homines  exultent.  Quid  spiritualis  laetitia, 
quum  ea  perfusi  sumus  ?  hymnos,  psalmos,  laudes  Dei, 
gratiarum  actiones.  Hi  sunt  vere  jucundi  fructus  et 
delectabiles.  Calvin. 

y.  19.  AaXovvT€'i  €avToc<;  (i.  e.  d\X7j\oi,<;,  as  in  4,  32, 
and  elsewhere),  speaking  to  each  other,  not  to  'j/ourselves. 
Compare  Col.  3,  16,  where  it  is,  hihd<jKovTe<i  koX  vovOe- 
TovvTe<i  eavTou^,  teaching  and  admonishing  one  another. 
"  Speaking  to  each  other,"  signifies  the  interchange 
of  thoughts  and  feelings  expressed  in  the  psalms  and 
hymns  employed.  This  is  supposed  to  refer  to  respon- 
sive singing,  in  the  private  assemblies  and  public 
worship  of  Christians,  to  which  the  well-known  passage 
of  Pliny :  Carmen  Christo  quasi  Deo  dicunt  seoum  in- 
vicem,  seems  also  to  refer.  Whether  the  passage  refers 
to  the  responsive  method  of  singing  or  not,  which  is 
somewhat  doubtful  from  the  parallel  passage  in  Colos- 
sians  (where  Paul  speaks  of  their  teaching  one  another), 
it  at  least  proves  that  singing  was  from  the  beginning 
a  part  of  Christian  worship,  and  that  not  only  psalms 
but  hymns  also  were  employed. 

The  early  usage  of  the  words  i/raX/io?,  vfivo<;,  coS?], 
appears  to  have  been  as  loose  as  that  of  the  correspond- 
ing English  terms,  psalm,  hymn,  song,  is  with  us.  A 
psalm  was  a  hymn,  and  a  hymn  a  song.     Still  there 


304  EPHESIAKS, 

was  a  distinction  between  them  as  there  is  still.  A 
j)salm  was,  agreeably  to  the  etymology  of  the  word 
yfra\/j,6<;,  a  song  designed  to  be  sung  with  the  accom- 
paniment of  instrumental  music.  2.  It  was  one  of  the 
sacred  poems  contained  in  the  book  of  Psalms,  as  in 
Acts  13,  33,  iv  Tw  ylrakfMQ)  tw  Sevripfp,  in  the  second 
Psalm  /  and  Acts  1,  20,  h  /3ty8X&)  yfraXf^iop,  in  the  hook 
of  Psalms.  3.  Any  sacred  poem  formed  on  the  model 
of  the  Old  Testament  Psalms,  as  in  1  Cor.  14,  26,  where 
ylraXfiov  appears  to  mean  such  a  song  given  by  inspira- 
tion, and  not  one  of  the  psalms  of  David.  A  HyTrni 
was  a  song  of  praise  to  God  ;  a  divine  song.  Areian, 
Exped.  Alex.  4,  v^jlvoi  }ikv  h  tou?  ^eou?  iroiovvrai, 
€7raLvot  Se  e?  avOpdiirovi.  Ammon.  de  differ,  vocbl.  6 
fiev  jap  vfivo<i  ecrrt  ^etov,  to  8e  iyKcojuiov  twv  dvdpcoTTCov. 
Phavoe.  vfxvo^'  7)  irpo<i  "^^ov  ath-q.  Such  being  the 
general  meaning  of  the  word,  Josephus  uses  it  of  those 
Psalms  which  were  songs  of  praise  to  God  :  6  Aavtho^ 
ftiSa?  et<?  Tov  Geov  koX  vfxvov<i  o-vverd^aTO,  Ant.  Y.  12,  3. 
Psalms  and  hymns  then,  as  now,  were  religious  songs  ; 
(wSat  were  religious  or  secular,  and  therefore  those  here 
intended  are  described  as  spiritual.  This  may  mean 
either  inspired,  i.  e.  derived  from  the  Spirit ;  or  ex- 
pressing spiritual  thoughts  and  feelings.  This  latter  is 
the  more  probable  ;  as  not  only  inspired  men  are  said 
to  be  filled  with  the  Spirit,  but  all  those  who  in  their 
ordinary  thoughts  and  feelings  are  governed  by  the 
Holy  Ghost. 

Singing  and  mnaking  7nelody  in  your  hearts  to  the 
Lord.  If  this  clause  be  considered  as  coordinate  with  the 


CHAP.  V.    VEE.  19.  305 

preceding,  then  it  refers  to  a  different  kind  of  singirig. 
The  former  expressed  by  XdXovvre'i  eaurot?  is  singing 
audibly,  the  latter  by  aBovrei;  iv  ry  KapZia  is  the  music  of 
the  heart,  the  rhythm  of  the  affections  not  clothed  in 
words.  In  favour  of  this  view,  which  is  adopted  by 
several  of  the  best  modern  commentators,  as  Ilarless, 
Rtickert,  Olshausen,  and  Meyer,  it  is  urged  that  the 
apostle  says,  iv  rfj  KapBla  v/jmv  and  not  simply  e'/c  Kap- 
hia'iyfTO'm  the  heart',  and  that  the  pronoun  u/zwi/,  yom\ 
would  be  unnecessary,  had  he  meant  only  that  the 
singing  was  to  be  cordial.  Besides,  the  singing  here 
referred  to  is  that  of  those  filled  with  the  Spirit,  and 
therefore  the  caution  that  it  should  not  be  a  mere  lip 
service  is  out  of  place.  I^otwithstanding  these  reasons, 
the  great  majority  of  commentators  make  this  clause 
subordinate  to  the  preceding  and  descriptive  of  the  kind 
of  singing  required,  "  You  are  to  commence  with  each 
in  Psalms  and  Hymns,  singing  in  your  heart."  Comp. 
Rom.  1,  9,  where  the  apostle  says:  c5  XaTpevoi  (not  eV 
TTvevfiaTO'i  but)  iv  tm  irvevfiari  fjLov,  whom  T  serve  in  my 
spirit,  and  1  Cor.  14,  15.  There  is  no  sufficient  reason 
for  departing  from  the  ordinary  view  of  the  passage. 
a8ovTe<;  Kol  i/raXXoi/re?,  singing  and  making  melody, 
are  two  forms  of  expressing  the  same  thing.  Tlie  lat- 
ter term  is  the  more  comprehensive;  as  aiZeiv  is  to 
make  music  with  the  voice ;  ylrdWeiv,  to  make  7nusic  in 
(my  way ;  literally,  to  play  on  a  stringed  instrument; 
then,  to  sing  in  concert  with  such  an  instrument ;  then, 
to  sing  or  chant.  See  1  Cor.  14,  15 ;  James  5,  13  ; 
Rom.  15,  9. 

20 


306  EPHESIANS, 

To  the  Lord,  i.  e.  to  Christ.  In  the  parallel  passage, 
Col.  3,  16,  it  is  to  God.  In  either  form  the  idea  is  the 
same.  In  worshipping  Christ  we  worship  God.  God 
in  Christ,  however,  is  the  definite,  special  object  of 
Christian  worship,  to  whom  the  heart  when  fiUed  with 
the  Spirit  instinctively  turns.  This  special  worship  of 
Christ  is  neither  inconsistent  with  the  worship  of  the 
Father,  nor  is  it  ever  dissociated  from  it.  The  one  runs 
into  the  other.     And 

V.  SO.  Therefore  the  apostle  connects  the  two; 
"Be  ye  filled  with  the  Spirit,  singing  hymns  to  Christ, 
and  giving  thanks  to  God  even  the  Father."  The  Spirit 
dictates  the  one  as  naturally  as  the  other.  "We  are  to 
give  thanks  always.  It  is  not  a  duty  to  be  performed 
once  for  all,  nor  merely  when  new  mercies  are  ■  re- 
ceived; but  always,  because  we  are  under  obligation 
for  blessings  temporal  and  spiritual  already  received, 
which  calls  for  perpetual  acknowledgment.  "We  are  to 
give  thanks /br  all  things  ;  afflictions  as  weU  as  for  our 
joys,  say  the  ancient  commentators.  This  is  not  in  the 
text,  though  Paul,  as  we  learn  from  other  passages, 
gloried  in  his  afflictions.  Here  the  words  are  limited 
by  the  context, /"or  all  our  mercies.  In  the  name  of  the 
Lord  Jesus.  The  apostles  preached  in  the  name  of  the 
Lord  Jesus  ;  they  wrought  miracles  in  his  name ;  be- 
lievers are  commanded  to  pray  in  his  name ;  to  give 
thanks  in  his  name,  and  to  do  all  things  in  his  name. 
In  all  these  cases  the  general  idea  is  that  expressed  by 
Bengel :  ut  perinde  sit,  ac  si  Christus  faciat.  What  we 
do  in  the  name  of  Christ  we  do  by  his  authority,  and 


I 


I 


CHAP.  V.   VER.   20.  307 

relying  on  him  for  success.  Christ  gives  iis  access  to 
the  Father;  we  come  to  God  through  him;. he  gives 
the  right  to  come,  and  it  is  on  him  we  depend  for 
acceptance  when  we  come.  Tco  ©ew  koL  Trarpi,  God 
even  the  Father,  i.  e.  to  God  the  Father  of  our  Lord 
Jesus  Christ.  Tliis  is  the  covenant  title  of  God  under 
the  new  dispensation,  and  presents  the  only  ground  on 
which  he  can  be  approached  as  our  Father. 


SECTION  II.— Vs.  17-33. 

21.  Submitting  yourselves  one  to  another  in  the  fear  of  God. 

22.  Wives,  submit  yourselves  unto  your  ovm  husbands,  as  unto  the 

23.  Lord.  For  the  husband  is  the  head  of  the  wife,  even  as  Christ 
is  the  head  of  the  church  :  and  he  is  the  Saviour  of  the  body. 

24.  Therefore  as  the  church  is  subject  unto  Christ,  so  let  the  wives 

25.  le  to  their  own  husbands  in  every  thing.  Husbands,  love  your 
wives,  even  as  Christ  also  loved  the  church,  and  gave  himself 

26.  for  it ;  that  he  might  sanctify  and  cleanse  it  with  the  washing 

27.  of  water  by  the  word :  that  he  might  present  it  to  himself  a 
glorious  church,  not  having  spot  or  wrinkle,  or  any  such  thing ; 

28.  but  tliat  it  should  be  holy  and  without  blemish.  So  ought  men 
to  love  their  wives,  as  their  own  bodies.    He  that  loveth  his 

29.  wife  loveth  himself.  For  no  man  ever  yet  hated  his  own  flesh ; 
but  nourisheth  and  cherisheth  it,  even  as  the  Lord  the  church : 

30.  for  we  are  members  of  his  body,  of  his  flesh,  and  of  his  bones. 

31.  For  this  cause  shaU  a  man  leave  his  father  and  mother,  and 
shall  be  joined  unto  his  wife,  and  they  two  shall  be  one  flesh. 

32.  This  is  a  great  mystery :  but  I  speak  concerning  Christ  and  the 

33.  church.  Nevertheless,  let  every  one  of  you  in  particular  so 
love  his  wife  even  as  himself:  and  the  wife  see  that  she  rever- 
ence her  husband. 


308  EPHE8IANS, 


ANALYSIS. 

The  apostle  enjoins  mutual  obedience  as  a  Christian 
duty,  V.  21.  Under  this  head  he  treats  of  the  relative 
duties  of  husbands  and  wives,  parents  and  children, 
masters  and  servants.  The  remainder  of  this  chapter 
is  devoted  to  the  duties  of  husbands  and  wives.  As 
the  conjugal  relation  is  analogous  to  that  which  Christ 
sustains  to  the  church,  the  one  serves  to  illustrate  the 
others.  The  apostle,  therefore,  combines  the  two  sub- 
jects throughout  the  paragraph. 

Wives  should  be  subject  to  their  husbands  as  the 
church  is  to  Christ.  1.  The  motive  to  this  subject  is  a 
regard  to  the  Lord,  v.  22.  2.  The  ground  of  it  is,  that 
the  husband  is  the  head  of  the  wife,  as  Christ  is  the 
head  of  the  church,  v.  23.  3.  This  subjection  is  not 
confined  to  any  one  sphere,  but  extends  to  all,  v.  24. 

Husbands  should  love  their  wives.  1.  The  measure 
of  this  love  is  Christ's  love  for  the  church  for  whose 
redemption  he  died,  vs.  25-27.  2.  The  ground  of  love 
is  in  both  cases  the  same — the  wife  is  flesh  of  her  hus- 
band's flesh,  and  bone  of  his  bone.  So  the  church 
is  flesh  of  Christ's  flesh  and  bone  of  his  bone.  Hus- 
band and  wife  are  one  flesh;  so  are  Christ  and  the 
church.  What  is  true  of  the  one  is  true  of  the  other, 
vs,  29-31.  3.  The  union  between  Christ  and  his  church 
is  indeed  of  a  higher  order  than  that  between  husband 
and  wife — nevertheless  the  analogy  between  the  two 
cases  is  such  as  to  render  it  obligatory  on  the  husband 


CHAP.  V.  VER.  21.  309 

to  love  bis  wife  as  being  bimself,  and  on  tbe  wife  to 
reverence  ber  busband,  vs.  32-33. 


COMMENTAKY. 

V.  21.  Tbat  a  new  paragrapb  begins  witb  tbis  verse 
is  generally  conceded.  First,  because  the  preceding  ex- 
bortations  are  evidently  brougbt  to  a  close  in  v.  20 — 
witb  tbe  words  to  God  even  the  Father.  And  secondly, 
because  tbe  command  to  be  obedient  one  to  anotber, 
amplified  tbrougb  tbis  cbapter  and  part  of  tbe  next, 
does  not  naturally  cohere  witb  what  precedes.  Tbis 
being  tbe  case,  tbe  participle  inroTaaaofievoi,  being  obe- 
dient^ witb  which  tbis  verse  begins,  cannot  be  explained 
by  referring  it  to  tbe  verb  irXijpovaOe  in  v.  18.  The 
sense  would  then  be,  '  Be  filled  with  the  Spirit — sub- 
mitting yourselves  one  to  another.'  This  construction 
of  tbe  passage  for  the  reasons  just  stated  is  rejected  by 
most  commentators.  Others  take  the  participle  for  the 
imperative  and  render  tbe  words,  'Be  subject  one  to 
another.'  But  this  is  contrary  to  the  usage  of  the 
language.  The  most  common  explanation  is  to  connect 
this  verse  with  the  following,  'Being  subject  one  to  an- 
other (as  ye  are  bound  to  be),  ye  wives  be  subject  to 
your  husbands.'  From  the  general  obligation  to  obe- 
dience follows  tbe  special  obligation  of  wives,  children, 
and  servants,  as  explained  in  what  follows. 

This  command  to  submit  one  to  another  is  found  in 
other  passages  of  tbe  New  Testament,  as  in  1  Pet.  5,  5, 
"  All  of  you  be  subject  one  to  another,  and  be  clothed 
with  humility."    Kom.  12,  10.     Phil.  2.  3.     Tlie  scrip- 


310  EPHESIANS, 

tural  doctrine  on  this  subject  is  that  men  are  not  isolated 
individuals,  each  one  independent  of  all  others.  No 
man  liveth  for  himself  and  no  man  dieth  for  himself. 
The  essential  equality  of  men  and  their  mutual  depend- 
ence lay  the  foundation  for  the  obligation  of  mutual 
subjection.  The  apostle  however  is  here  speaking  of 
the  duties  of  Christians.  It  is,  therefore,  the  Christian 
duty  of  mutual  submission  of  which  this  passage  treats. 
It  not  only  forbids  pride  and  all  assumption  of  supe- 
riority, but  enjoins  mutual  subjection,  the  subjection 
of  a  part  to  the  whole,  and  of  each  one  to  those  of  his 
fellow  believers  with  whom  he  is  specially  connected. 
Every  Christian  is  responsible  for  his  faith  and  conduct 
to  his  brethren  in  the  Lord,  because  he  constitutes  with 
them  one  body  having  a  common  faith  and  a  common 
life.  The  independency  of  one  Christian  of  all  others, 
or  of  one  Christian  society  of  all  similar  societies,  is  in- 
consistent with  the  relation  in  which  believers  stand  to 
each  other,  and  with  the  express  commands  of  Scrip- 
ture. 

"We  are  to  be  thus  subject  one  to  another  iv  ^o^(p 
XpicTTov.'^  This  may  mean  either  that  the  fear  of 
Christ,  at  whose  bar  we  are  to  stand  in  judgment,  should 
constrain  us  to  this  mutual  subjection;  or  that  the  duty 
should  be  religiously  performed.  The  motive  should 
be  reverence  for  Christ,  a  regard  for  his  will  and  for 


*  The  common  text  reads  Qeov,  but  the  authority  of  the  MSS.  and 
versions  is  so  decidedly  in  favour  of  XpiCTov  that  it  is  now  universally 
adopted. 


I 


CHAP.  V.    VEE.  22.  311 

his  glory.  It  is  in  this  way  all  social  duties,  even  the 
most  humiliating,  are  raised  into  the  sphere  of  religion, 
and  rendered  consistent  with  the  highest  elevation  and 
liberty.  Tliis  idea  is  specially  insisted  upon  by  the 
apostle  when  he  comes  to  speak  of  the  duty  of  servants 
to  their  masters.  It  ought  not  to  escape  the  reader's 
notice  that  the  relation  in  which  this  and  similar  pas- 
sages suppose  us  to  stand  to  Christ,  is  such  as  we  can 
sustain  to  no  other  than  to  a  divine  person.  He  to 
whom  we  are  responsible  for  all  our  conduct,  and  rev- 
erence for  whom  is  the  great  motive  to  the  performance 
of  duty,  is  God. 

Y.  22.  Wives,  submit  yourselves  to  your  own  hus- 
hands,  as  unto  the  Lord.  The  general  duty  of  mutual 
submission  includes  the  specific  duty  of  wives  to  be 
subject  to  their  husbands,  and  this  leads  the  apostle  to 
speak  of  the  relative  duties  of  husbands  and  wives. 
And  as  the  marriage  relation  is  analogous  to  the  rela- 
tion between  Christ  and  his  church,  he  is  thus  led  to 
illustrate  the  one  by  the  other.  As  the  relation  is  the 
same,  the  duties  flowing  from  it  are  the  same ;  obe- 
dience on  the  part  of  the  wife,  and  love  on  the  part  of 
the  husband.  The  apostle  teaches  the  nature,  the 
ground,  and  the  extent  of  the  obedience  due  from  the 
wife  to  the  husband. 

As  to  the  nature  of  it,  it  is  religious.  It  is  &>?  tw 
Kvpi(p,  as  to  the  Lord.  The  w?,  as,  does  not  express 
similarity,  as  though  the  obedience  of  the  wife  to  her 
husband  was  to  be  as  devout  and  as  unconditional  as 
that  which  she  is  bound  to  render  to  the  Lord.     But 


312  EPHESIANS, 

her  obedience  to  her  husband  is  to  be  regarded  as  part 
of  her  obedience  to  the  Lord.  See  6,  5,  6.  It  ter- 
minates on  him,  and  therefore  is  religious,  because  de- 
termined by  religious  motives  and  directed  towards  the 
object  of  the  religious  affections.  This  makes  the  bur- 
den light  and  the  yoke  easy.  For  every  service  which 
the  believer  renders  to  Christ,  is  rendered  with  alacrity 
and  joy. 

V.  23.  But  although  the  obedience  of  the  wife  to 
the  husband  is  of  the  nature  of  a  religious  duty  because 
determined  by  religious  motives,  it  has  in  common  with 
all  other  commands  of  God,  a  foundation  in  nature. 
The  apostle,  therefore,  says,  wives  are  to  be  obedient  to 
their  husbands,  hecause  the  husbcmd  is  the  head  of  the 
wife,  even  as  Christ  is  the  head  of  the  church.  The 
ground  of  the  obligation,  therefore,  as  it  exists  in  na- 
ture, is  the  eminency  of  the  husband ;  his  superiority 
in  those  attributes  which  enable  and  entitle  him  to 
command.  He  is  larger,  stronger,  bolder;  has  more 
of  those  mental  and  moral  qualities  which  are  required 
in  a  leader.  This  is  just  as  plain  from  history  as  that 
iron  is  heavier  than  water.  The  man,  therefore,  in  this 
aspect,  as  qualified  and  entitled  to  command,  is  said  to 
be  the  image  and  glory  of  God,  1  Cor.  11,  7 ;  for,  as 
the  apostle  adds  in  that  connection,  the  man  was  not 
made  out  of  the  woman,  but  the  woman  out  of  the 
man ;  neither  was  the  man  created  for  the  woman,  but 
the  woman  for  the  man.  This  superiority  of  the  man, 
in  the  respects  mentioned,  thus  taught  in  Scripture, 
founded  in  nature,  and  proved  by  all  experience,  cannot 


CHAP.  V.  VER.   23.  313 

be  denied  or  disregarded  without  destroying  society 
and  degrading  both  men  and  women ;  making  the  one 
effeminate  and  the  other  masculine.  The  superiority 
of  the  man,  however,  is  not  only  consistent  with  the 
mutual  dependence  of  the  sexes,  and  their  essential 
equality  of  nature,  and  in  the  kingdom  of  God,  but  also 
with  the  inferiority  of  men  to  women  in  other  qualities 
than  those  Avhich  entitle  to  authority.  The  scriptural 
doctrine,  while  it  lays  the  foundation  for  order  in  re- 
quiring wives  to  obey  their  husbands,  at  the  same  time 
exalts  the  wife  to  be  the  companion  and  ministering 
angel  to  the  husband.  The  man,  therefore,  so  far  as 
this  particular  point  is  concerned,  stands  in  the  same 
relation  to  his  wife,  that  Christ  does  to  the  church. 
Tliere  is  however  a  relation  which  Christ  bears  to  his 
church,  which  finds  no  analogy  in  that  of  the  husband 
to  the  wife.  Christ  is  not  only  the  head  of  the  church, 
but  he  is  its  Saviour,  koI  avros  icrrc  acoryp  rov  aoifxaToii. 
Why  the  apostle  added  these  words  is  not  easy  to  de- 
termine. Perhaps  it  was  to  mark  the  distinction  be- 
tween the  cases  otherwise  so  analogous.  Perhaps  it 
was,  as  many  suppose,  to  suggest  to  husbands  their  ob- 
ligation to  provide  for  the  safety  and  happiness  of  their 
wives.  Because  Christ  is  the  head  of  the  church,  he  is 
its  Saviour ;  therefore  as  the  husband  is  the  head  of  the 
wife,  he  should  not  only  rule,  but  protect  and  bless.* 


*  Sicuti  Christus  ecclesiae  suae  praeest  in  ejus  salutem,  ita  nihil  esse 
mulieri  utUius  nee  magis  salubre,  quam  ut  marito  subsit.  Perire  igitur 
affectiuit  quaerenuunt  subjectionem,  sub  qua  salvae  esse  poterant. — Calvin. 


314:  EPHESIAN8, 

The  most  probable  explanation  is,  that  as  the  apostle's 
design  is  not  merely  to  teach  the  nature  of  the  relation 
between  Imsband  and  wife,  but  also  that  between  Christ 
and  the  church,  the  clause  in  question  is  added  for  that 
purpose,  without  any  bearing  on  the  conjugal  relation . 
This  clause  is  not  in  apposition  with  the  preceding,  but 
is  an  independent  proposition.  Christ  is  the  head  of 
the  church  ;  and  he  is  the  Saviour  of  his  body. 

V.  24.  But^  dWd,  i.  e.  notwithstanding  there  is  this 
peculiarity  in  the  relation  of  Christ  to  the  church 
which  has  no  parallel  in  the  relation  of  the  wife  to  the 
husband,  '  nevertheless,  as  the  husband  is  the  head  of 
the  wife,  let  the  wife  be  subject  to  her  husband  in  every 
thing,  even  as  the  church  is  subject  to  Christ  her  head.' 
Our  translators  give  dWd  here  a  syllogistic  force  and 
render  it,  therefore,  as  though  it  introduced  the  con- 
clusion from  the  preceding  argument.  But  this  is 
contrary  to  the  common  use  of  the  particle  and  is 
unnecessary,  as  its  ordinary  meaning  gives  a  good 
sense. 

As  verse  22  teaches  the  nature  of  the  subjection  of 
the  wife  to  her  husband,  and  verse  23  its  ground, 
this  verse  teaches  its  extent.  She  is  to  be  subject  eV 
iravTL,  in  every  thing.  That  is,  the  subjection  is  not 
limited  to  any  one  sphere  or  department  of  the  social 
life,  but  extends  to  all.  The  wife  is  not  subject  as  to 
some  things,  and  independent  as  to  others,  but  she  is 
subject  as  to  all.  This  of  course  does  not  mean  that 
the  authority  of  the  husband  is  unlimited.  It  teaches 
its  extent,  not  its  degree.     It  extends  over  all  depart- 


CHAP.    V.    VER.    25.  315 

ments,  but  is  limited  in  all ;  first,  by  the  nature  of  the 
relation ;  and  secondly,  by  the  higher  authority  of  God. 
No  superior,  whether  master,  parent,  husband  or  magis- 
trate, can  make  it  obligatory  on  us  either  to  do  what 
God  forbids,  or  not  to  do  what  God  commands.  So 
long  as  our  allegiance  to  God  is  preserved,  and  obe- 
dience to  man  is  made  part  of  our  obedience  to  him, 
we  retain  our  liberty  and  our  integrity. 

Y.  25.  As  the  peculiar  duty  of  the  wife  is  submis- 
sion, the  special  duty  of  the  husband  is  love.  With 
regard  to  this  the  apostle  teaches  its  measure  and  its 
ground.  As  to  its  measure  it  should  be  analogous  to 
the  love  which  Christ  bears  to  his  church.  Its  ground 
is  the  intimate  and  mysterious  union  which  subsists  be- 
tween a  man  and  his  wife. 

Husbands^  love  your  wives,  even  as  Christ  also  loved 
tJie  church  and  gave  himself  for  it.  Husbands  should 
love  their  wives,  Ka6(o<i,  even  as,  i.  e.  both  because  and 
as.  As  their  relation  to  their  wives  is  analogous  to  that 
of  Christ  to  his  church,  it  imposes  the  obligation  to 
love  them  as  he  loves  the  church.  But  Christ  so  loved 
the  church  as  to  die  for  it.  Husbands,  therefore,  should 
be  willing  to  die  for  their  wives.  This  seems  to  be  the 
natural  import  of  the  passage,  and  is  the  interpretation 
commonly  given  to  it.  It  has  also  its  foundation  in 
nature.  Christ's  love  is  held  up  as  an  example  and  a 
rule.  His  love  is  indeed  elsewhere  declared  to  be  in- 
finite. We  cannot  love  as  he  loved,  in  any  other  sense 
than  that  in  which  we  can  be  merciful  as  our  Father 
in  heaven  is  merciful.     Nevertheless,   it  cannot  be 


316  EPHESIAKS, 

doubted  that  true  conjugal  love  will  ever  lead  the 
husband  to  sacrifice  himself  for  his  wife.* 

Vs.  26.  27.  As  the  apostle  unites  with  his  design  of 
teaching  the  duties  arising  from  the  conjugal  relation, 
the  purpose  to  illustrate  the  nature  of  the  union  be- 
tween Christ  and  his  church,  these  verses  relate  to  the 
latter  point  and  not  to  the  former.  They  set  forth  the 
design  of  Christ's  death.  Its  remote  design  was  to 
gain  the  church  for  himself  as  an  object  of  delight. 
Its  proximate  design  was  to  prepare  it  for  that  high 
destiny.  These  ideas  are  presented  figuratively.  The 
church  is  regarded  as  the  bride  of  Christ.  This  is  de- 
signed to  teach — 1.  That  it  is  an  object  of  a  peculiar 
and  exclusive  love.  As  the  love  which  a  bridegroom 
has  for  his  bride  is  such  as  he  has  for  no  one  else ;  so 
the  love  which  Christ  has  for  his  church  is  such  as  he 
has  for  no  other  order  of  creatures  in  the  universe, 
however  exalted.  2.  As  the  bride  belongs  exclusively 
to  her  husband,  so  the  church  belongs  exclusively  to 
Christ.  It  sustains  a  relation  to  him  which  it  sustains 
to  no  other  being,  and  in  which  no  other  being  partici- 
pates. 3.  This  relation  is  not  only  peculiar  and  exclu- 
sive, but  the  union  between  Christ  and  his  church  is 

*  The  idea  that  all  love,  and  therefore  all  holiness,  is  benevolence,  and 
is  proportioned  to  the  capacity  of  its  object,  is  one  of  those  absurdities 
into  which  men  inevitably  fall  when  they  give  themselves  np  to  the  guid- 
ance of  the  speculative  understanding,  and  disregard  the  teachings  of  the 
heart  and  of  the  conscience.  A  mother  loves  her  infant,  in  every  true 
sense  of  the  word  love,  a  hundred  fold  more  than  she  loves  a  stranger, 
though  he  may  be  the  greatest  man  who  ever  lived. 


CHAP.  V.  VS.  26.  27.  317 

more  intimate  than  any  which  subsists  between  him 
and  any  other  order  of  creatures.  We  are  flesh  of  his 
flesh,  and  bone  of  his  bones.  4.  Tlie  church  is  the 
special  object  of  delight  to  Christ.  It  is  said  of  Zion, 
"  As  the  bridegroom  rejoices  over  the  bride,  so  shall 
thy  God  rejoice  over  thee,"  Is.  62,  5.  He  is  to  present 
it  to  himself  as  his  own  peculiar  joy.  Such  being  the 
high  destiny  of  the  church,  the  proximate  end  of 
Christ's  death  was  to  purify,  adorn,  and  render  it  glo- 
rious, that  it  might  be  prepared  to  sit  with  him  on  his 
throne.  She  is  to  be  as  a  bride  adorned  for  her  hus- 
band. These  are  not  imaginations,  nor  exaggerations, 
nor  empty  figures  ;  but  simple,  scriptural,  sanctifying, 
and  saving  truths.  And  what  is  true  of  the  church 
collectively,  is  true  of  its  members  severally.  Each  is 
the  object  of  Christ's  peculiar  love.  Each  sustains  to 
him  this  peculiar,  exclusive,  and  intimate  relation. 
Each  is  the  object  in  which  he  thus  delights,  and 
each  is  to  be  made  perfectly  holy,  without  spot,  and 
glorious. 

Though  the  general  sense  of  this  passage  is  thus 
plain,  there  is  no  little  difiiculty  attending  the  inter- 
pretation of  its  details.  Christ,  it  is  said,  gave  himself 
for  the  church,  iva  avrrjv  djidaj].  which  Calvin  renders, 
Ut  segregaret  eam  sibi,  that  he  might  separate  it  for 
himself  I  which,  he  says,  is  done  by  the  remission  of 
sin,  and  the  renewing  of  the  Holy  Ghost.  Though  the 
verb  dytd^eiv  has  this  sense,  yet  as  in  Paul's  writings 
it  is  commonly  used  to  express  cleansing  from  pollu- 
tion, and  as  this  sense  best  suits  the  context,  it  is  gener- 


318  EPHESIANS, 

ally  preferred.  The  design  of  Christ's  death  was  to 
make  his  people  holy.  It  accomplishes  this  end  by- 
reconciling  them  to  God,  and  by  securing  for  them  the 
gift  of  the  Holy  Ghost.  Thus  in  Gal.  3,  13.  14,  it  is 
said,  "  Christ  has  redeemed  us  from  the  curse  of  the 
law,  that  we  might  receive  the  promise  of  the  Spirit." 

With  regard  to  the  next  clause,  Kadapiaa^i  tw  \ov- 
rpu)  Tov  i/Saro?,  having  cleansed  (or  cleansing)  it  with 
the  washing  of  water,  we  must  inquire — 1.  What  is  in- 
tended by  XovT.pov  TOV  v8aT0<;.  2.  What  is  meant  by 
Ka6apiara<i ;  and  3.  In  what  relation  this  clause  stands 
to  the  preceding.  Does  "  the  washing  of  water  "  here 
mean  baptism,  or  a  washing  which  is  analogous  to 
a  washing  with  water?  The  latter  interpretation  is 
admissible.  Tlie  apostle  may  mean  nothing  more  than 
a  spiritual  lustration.  In  Ez.  16,  9,  speaking  of  Israel, 
God  said,  "  Then  washed  I  thee  with  water ;  yea,  I 
thoroughly  washed  away  thy  blood  from  thee,  and  I 
anointed  thee  with  oil."  And  in  36,  25,  "  Then  will  I 
sprinkle  clean  water  upon  you,  and  ye  shall  be  clean." 
Also  in  Ileb.  10,  22,  it  is  said,  "  Let  us  draw  near  with 
a  true  heart,  in  full  assurance  of  faith,  having  our 
hearts  sprinkled  from  an  evil  conscience,  and  our  bo- 
dies washed  with  pure  water."  In  all  these  cases 
washing  with  water  is  a  figurative  expression  for  spi- 
ritual purification.  Commentators,  however,  almost 
without  exception  understand  the  expression  in  the 
text  to  refer  to  baptism.  The  great  majority  of  them, 
with  Calvin  and  other  of  the  Reformers,  do  not 
even  discuss  the  question,  or  seem  to  admit  any  other 


CHAP.  V.  VS.  26.  27.  319 

interpretation  to  be  possible.  Tbe  same  view  is  taken 
by  all  the  modern  exegetical  writers.  This  unanimity 
of  opinion  is  itself  almost  decisive.  Nothing  short  of 
a  stringent  necessity  can  justify  any  one  in  setting 
forth  an  interpretation  opposed  to  this  common  consent 
of  Christians.  N^o  such  necessity  here  exists.  Baptism 
is  a  washing  with  water.  It  was  the  washing  with 
water  with  which  Paul's  readers  as  Christians  were 
familiar,  and  which  could  not  fail  to  occur  to  them  as 
the  washing  intended.  Besides,  nothing  more  is  here 
attributed  to  baptism  than  is  attributed  to  it  in  many 
other  passages  of  the  word  of  God.  Compare  particu- 
larly Acts  22, 16,  "  Arise,  be  baptized,  and  wash  away 
thy  sins,  airoKovcxai  ra?  a^apT'ia<i  <jovP  Tliere  can  be 
little  doubt,  therefore,  that  by  "  the  washing  with 
water,"  the  apostle  meant  baptism. 

As  to  the  meaning  of  the  particij^le  Kadapiaa^  there 
is  more  doubt.  The  verb  signifies  to  cleanse  either 
literally,  ceremonially,  or  figuratively.  As  the  Scrip- 
tures speak  of  a  twofold  purification  from  sin,  one  from 
guilt  by  expiation,  the  other  from  pollution  by  the 
Spirit,  and  as  Kadapl^etv  is  used  in  reference  to  both, 
the  question  is,  which  is  here  intended.  Does  the 
apostle  speak  of  pardon,  or  of  sanctification  as  effected 
by  this  washing  with  water?  The  word  expresses 
sacrificial  purification.  Heb.  9,  22.  23.  1  John  1,  7, 
"  The  blood  of  Jesus  Christ  his  Son  cleanses  us  from 
all  sin."  Heb.  9,  14  ;  comp.  Heb.  1,  3,  "  Having  by 
himself  made  purification  of  our  sin."  In  favour  of 
taking  it  in  tliis  sense  here,  is  the  fact  that  baptism  is 


320  EPHESIANS, 

elsewhere  connected  with  the  remission  of  sin ;  as  in 
Acts  22,  16,  and  Acts  2,  38,  "  Repent  and  be  baptized 
every  one  of  you  in  the  name  of  Jesus  Christ,  for  the 
remission  of  sins."  The  meaning  of  the  word,  how- 
ever, depends  upon  its  relation  to  the  preceding  clause. 
KaOapia-af  may  be  connected  with  dyidar],  and  taken 
in  the  same  tense  with  it.  It  then  expresses  the  mode 
in  which  Christ  cleanses  his  church.  '  He  gave  him- 
self for  it  that  he  might  cleanse  it,  purifying  it  by  the 
washing  of  water.'  In  this  case,  if  djidarj  expresses 
moral  purification  or  sanctification,  so  must  Ka6apicra<;. 
But  if  this  participle  be  taken  in  the  past  tense,  ac- 
cording to  its  form,  then  it  must  express  something 
which  precedes  sanctification.  The  meaning  would 
then  be,  '  Christ  gave  himself  for  the  church,  that  he 
might  sanctify  it,  hamng  purified  it  by  the  washing 
with  water.'*  In  this  case  Kadapla-a^  must  refer  to 
expiation  or  sacrificial  purification,  i.  e.  to  washing 
away  of  guilt.  The  context  is  in  favour  of  this  view, 
and  so  is  the  analogy  of  Scripture.  The  Bible  always 
represents  remission  of  sin  or  the  removal  of  guilt  as 
preceding  sanctification.  We  are  pardoned  and  recon- 
ciled to  God,  in  order  that  we  may  be  made  holy. 
Christ,  therefore,  having  by  his  blood  cleansed  his 
church  from  guilt,  sanctifies  or  renders  it  holy.     In 

*  Participium  Graecum  naOaplffas  est  praeteriti  temporis,  ac  si  dicas : 
Postquam  mundarit.  Verum  quia  apud  Latinos  nullum  est  tale  partici- 
pium activum,  malui  tempus  negligere,  quam  vertendo  Mundatum  per- 
vertere  quod  erat  longe  majoris  momenti,  nempe  ut  soli  Deo  relinquatur 
mundandi  oilicium. 


CHAr.  V.  vs.  26.  27.  321 

either  view  we  are  said  to  be  cleansed  (wliether  from 
guilt  or  from  pollution)  by  baptism.  What  does  this 
mean  ?  How  does  baptism  in  either  of  these  senses 
wash  away  sin  ?  Tlie  Protestant  and  scriptural  answer 
to  this  question  is,  that  baptism  cleanses  from  sin  just 
as  the  word  does.  "We  are  said  to  be  saved  by  the 
truth,  to  be  begotten  by  the  truth,  to  be  sanctified  by 
the  truth.  This  does  not  mean — 1.  Tliat  there  is  any 
inherent,  much  less  magic,  power  in  the  word  of  God 
as  heard  or  read  to  produce  these  effects.  2.  Nor  that 
the  word  always  and  every  where,  when  rightly  pre- 
sented, thus  sanctifies  and  saves,  so  that  all  who  hear 
are  partakers  of  these  benefits.  3.  Nor  does  it  mean 
that  the  Spirit  of  God  is  so  tied  to  the  word  as  never 
to  operate  savingly  on  the  heart  except  in  connection 
with  it.  For  infants  may  be  subjects  of  regeneration, 
though  incapable  of  receiving  the  truth.  In  like  man- 
ner when  the  Scriptures  speak  of  baptism  as  washing 
away  sin.  Acts  22,  16  ;  or  as  uniting  us  to  Christ,  Gal. 
3,  27  ;  or  as  making  Christ's  death  our  death,  Rom.  6, 
4 ;  Coh  2,  12  ;  or  as  saving  ns,  1  Pet.  3,  21 ;  they  do 
not  teach — 1.  That  there  is  any  inherent  virtue  in  bap- 
tism, or  in  the  administrator,  to  produce  these  effects  ; 
nor  2.  That  these  effects  always  attend  its  right  admin- 
istration ;  nor  3.  That  the  Spirit  is  so  connected  with 
baptism  that  it  is  the  only  channel  through  which  he 
communicates  the  benefits  of  redemption,  so  that  all 
the  unbaptized  perish.  These  three  propositions,  all 
of  which  Romanism  and  Ritualism  afiirm,  are  contrary 
to  the  express  declarations  of  Scripture  and  to  universal 

21 


332  EPHESIANS, 

experience.     Multitudes  of  the  baptized  are  unholy ; 
many  of  the  unbaptized  are  sanctified  and  saved. 

How  then  is  it  true  that  baptism  washes  away  sin, 
unites  us  to  Christ,  and  secures  salvation  ?  Tlie  an- 
swer again  is,  that  this  is  true  of  baptism  in  the  same 
sense  that  it  is  true  of  the  word.  God  is  pleased  to 
connect  the  benefits  of  redemption  with  the  believing 
reception  of  the  truth.  And  he  is  pleased  to  connect 
these  same  benefits  with  the  believing  reception  of 
baptism.  That  is,  as  the  Spirit  works  with  and  by  the 
truth,  so  he  works  with  and  by  baptism,  in  communi- 
cating the  blessings  of  the  covenant  of  gi*ace.  There- 
fore, as  we  are  said  to  be  saved  by  the  word,  with 
equal  propriety  we  are  said  to  be  saved  by  baptism  ; 
though  baptism  without  faith  is  as  of  little  effect  as  is 
the  word  of  God  to  unbelievers.  The  scriptural  doc- 
trine concerning  baptism,  according  to  the  Reformed 
churches  is — 1.  That  it  is  a  divine  institution.  2.  That 
it  is  one  of  the  conditions  of  salvation.  "  Whosoever 
believes  and  is  baptized  shall  be  saved,"  Mark  16,  16. 
It  has,  however,  the  necessity  of  precept,  not  the  neces- 
sity of  a  means  sine  qua  non.  It  is  in  this  respect 
analogous  to  confession.  "  With  the  heart  man  be- 
lieveth  unto  righteousness,  and  with  the  mouth  con- 
fession is  made  unto  salvation,"  Rom.  10,  10.  And 
also  to  circumcision.  God  said,  "  The  uncircumcised 
male  child — should  be  cut  off  from  his  people,"  Gen. 
17,  14.  Yet  children  dying  before  the  eighth  day 
were  surely  not  cut  off  from  heaven.  And  the  apostle 
teaches  that  if  an  uncircumcised  man  kept  the  law, 


cuAP.  V.  VS.  26.  27.  323 

"  Ms  uncircumcision  was  counted  to  him  for  circum- 
cision," Kom.  3,  26.  3,  Baptism  is  a  means  of  grace, 
that  is,  a  channel  through  which  the  Spirit  confers 
grace  ;  not  always,  not  upon  all  recipients,  nor  is  it  the 
only  channel,  nor  is  it  designed  as  the  ordinary  means 
of  regeneration.  Faith  and  repentance  are  the  gifts 
of  the  Spirit  and  fruits  of  regeneration,  and  yet  they 
are  required  as  conditions  of  baptism.  Consequently 
the  Scriptures  contemplate  regeneration  as  preceding 
baptism.  But  if  faith,  to  which  all  the  benefits  of 
redemption  are  promised,  precedes  baptism,  how  can 
those  benefits  be  said  to  be  conferred,  in  any  case, 
through  baptism  ?  Just  as  a  father  may  give  an  estate 
to  his  son,  and  afterwards  convey  it  to  him  formally 
by  a  deed.  Besides,  the  benefits  of  redemption,  the 
remission  of  sin,  the  gift  of  the  Spirit,  and  the  merits 
of  the  Redeemer,  are  not  conveyed  to  the  soul  once 
for  all.  They  are  reconveyed  and  appropriated  on 
every  new  act  of  faith,  and  on  every  new  believing 
reception  of  the  sacraments.  The  sinner  coming  to 
baptism  in  the  exercise  of  repentance  and  faith,  takes 
God  the  Father  to  be  his  Father ;  God  the  Son,  to  be 
his  Saviour  ;  and  God  the  Holy  Ghost  to  be  his  Sancti- 
fier,  and  his  word  to  be  the  rule  of  his  faith  and  prac- 
tice. The  administrator  then,  in  the  name  and  by  the 
authority  of  God,  washes  him  with  water  as  a  sign 
of  the  cleansing  from  sin  by  the  blood  of  Christ,  and 
of  sanctifi  cation  by  the  Holy  Spirit ;  and  as  a  seal  to 
God's  promise  to  grant  him  those  blessings  on  the  con- 
dition of  the  repentance  and  faith  thus  publicly  avowed. 


324:  EPHESIANS, 

"Whatever  he  may  have  experienced  or  enjoyed  before, 
this  is  the  public  conveyance  to  him  of  the  benefits 
of  the  covenant,  and  his  inauguration  into  the  number 
of  the  redeemed.  If  he  is  sincere  in  his  part  of  the 
service,  baptism  really  applies  to  him  the  blessings  of 
which  it  is  the  symbol.  4.  Infants  are  baptized  on  the 
faith  of  their  parents.  And  their  baptism  secures  to 
them  all  the  benefits  of  the  covenant  of  grace,  pro- 
vided they  ratify  that  covenant  by  faith ;  just  as 
circumcision  secured  the  benefits  of  the  theocracy, 
provided  those  circumcised  in  infancy  kept  the  law. 
The  doctrine  of  baptismal  regeneration,  that  is,  the 
doctrine  that  inward  spiritual  renovation  always  at- 
tends baptism  rightly  administered  to  the  unresisting, 
and  that  regeneration  is  never  effected  without  it,  is 
contrary  to  Scripture,  subversive  of  evangelical  reli- 
gion, and  opposed  to  universal  experience.  It  is,  more- 
over, utterly  irreconcilable  with  the  doctrine  of  the 
Keformed  churches.  For  that  doctrine  teaches  that 
all  the  regenerated  are  saved.  "  Whom  God  calls 
them  he  also  glorifies,"  Kom.  8,  30.  It  is,  however, 
plain  from  Scripture,  and  in  accordance  with  the  faith 
of  the  universal  church,  that  multitudes  of  the  baptized 
perish.  The  baptized,  therefore,  as  such,  are  not  the 
regenerated. 

The  foregoing  remarks  are  intended  to  show  in 
what  sense  the  Heformed  understand  this  and  similar 
declarations  of  Scripture.  Christ  purifies  his  church 
by  baptism.  That  is  the  initiatory  rite  ;  which  signi- 
fies, seals,  and  applies  to  believers  all  the  benefits  of 


CHAP.  V.  VS.  26.  27.  325 

the  Redeemer's  death.  Tlie  apostle  is  speaking  of  the 
church,  the  body  and  bride  of  Christ,  and  of  the  effect 
of  baptism  on  those  who  constitute  that  church,  not  of 
its  effect  on  those  who  are  not  included  in  the  covenant 
and  are  aliens  from  the  commonwealth  of  Israel.* 


*  Quod  Baptismo  nos  ablui  docet  Paxilus,  ideo  est,  quod  illic  nobis 
ablutionem  nostram  testatur  Deus,  et  simul  efficit  quod  figurat.  Nisi  enim 
conjuncta  csset  rei  Veritas,  aut  exhibitio,  quod  idem  est,  impropria  haec 
loqutio  esset.  Baptismus  est  lavacmm  animae.  Interea  cavendum,  ne 
quod  unius  Dei  est,  vel  ad  signum,  vel  ad  miQistrum  transferatur ;  hoc  est, 
ut  minister  censetur  ablutionis  auctor,  ut  aqna  putetur  animae  sordes  pur- 
gare ;  qnod  nonnisi  Cbristi  sanguini  convenit.  Denique  cavendum,  ne 
uUa  fiduciae  nostrae  portio  vel  in  elemento,  vel  in  homine  haereat.  Quando 
hie  demum  verus  ac  rectus  sacramenti  usus  est,  recta  nos  ad  Christum 
manu  ducere,  et  in  ipso  sistere.  Quod  autem  aliqui  in  hoc  baptismi  elogio 
magis  extenuando  sudant,  ne  signo  nimium  tribuatur,  si  vocetur  animae 
lavacrum  ;  perperam  faciunt.  Nam  primum  apostolus  non  docet  signum 
esse,  quod  mundet  sed  asserit  soHus  Dei  esse  opus.  Est  ergo  Deus  qui 
mundat ;  nee  transferri  hoc  honoris  ad  signum  fas  est,  aut  signo  communi- 
cari.  Verum  signo  Deum  tanquam  organo  uti,  non  est  absurdum  ;  non 
quia  virtus  Dei  inclusa  sit  in  signo,  sed  quia  nobis  earn  pro  imbecUitatis 
nostrae  captu  tali  adminiculo  distribuat.  Id  quosdam  male  habet,  quia 
putant  Spiritui  sancto  auferri,  quod  est  ejus  proprium  et  quod  illi  scriptura 
passim  vindicat.  Sed  falluntur ;  nam  ita  Deus  per  signum  agit,  ut  tota 
signi  efScacia  nihilominus  a  Spiritu  suo  pendeat.  Ita  nihil  plus  signo  tri- 
buitur,  quam  ut  sit  inferius  organum,  et  quidem  a  seipso  inutile,  nisi  qua- 
tenus  aliunde  vim  suam  mutuatur.  Quod  praeterea  verentur  ne  libertas 
Dei  sit  aUigatur,  frivolum  est.  Neque  enim  aSixa  est  signis  Dei  gratia, 
quin  citra  adminiculum  signi  libere  earn  distribuat,  si  velit,  deinde  multi 
signum  recipiunt,  qui  tamen  gratiae  non  fiunt  participes,  quia  signum  omni- 
bus est  commune,  hoc  est,  bonis  indifferenter  ac  mails  ;  Spiritus  autem 
nonnisi  electis  confertur ;  acqui  signum,  ut  disimus,  absque  Spiritu  est 
inefiScax.  Calvin. 


326  EPHESIANS, 

There  is  one  other  remark  suggested  by  this  pas- 
sage. The  turning  point  in  the  discussion  between 
Baptists  and  Paedobaptists,  so  far  as  the  mode  of  bap- 
tism is  concerned,  is,  whether  it  is  in  its  essential 
nature  an  immersion,  or  a  washing.  If  the  former, 
then  there  is  but  one  mode  in  which  it  can  be  adminis- 
tered. If  the  latter,  it  may  be  administered  in  any 
mode  by  which  washing  can  be  effected,  either  by 
sprinkling,  affusion,  or  immersion.  In  the  passage 
before  us,  it  is  said  to  be  a  "  washing  with  water." 

The  principal  exegetical  difficulty  in  this  verse  is 
the  explanation  of  the  words  iv  prj/xaTt,  hy  the  word. 
'Prjua  is  used  not  only  for  any  particular  dictum,  whe- 
ther command,  promise,  or  prophecy,  but  also  for  the 
word  of  God  collectively,  and  that  either  with  or  with- 
out the  article  ;  Eom.  10,  8.  17.  Eph.  6,  17.  These 
words  may  be  connected,  as  is  commonly  done,  with 
the  preceding  clause,  '  washing  of  water.'  The  idea 
then  is  that  this  washing  with  water  is  connected  with 
the  word.  It  is  not  an  ordinary  ablution,  but  one  con- 
nected with  the  word  of  God.  This  is  considered  a 
description  of  bajitism,  which  is  by  that  connection 
distinguished  from  all  other  washings.  By  the  word 
may  then  be  understood  either,  the  formula  of  baptism, 
or  the  promise  of  remission  of  sins  and  regeneration 
of  which  baptism  is  the  sign  and  seal,  and  which  is 
the  special  object  of  faith  to  the  recipient  of  the  sacra- 
ment. Luther's  translation  is,  "  Durch  das  Wasserbad 
im  "Wort ; "  according  to  the  saying  of  Augustine, 
which  he  often  quotes,  accedit  verhum  ad  eleTnentum  et 


CHAP.  V.  VS.  26.  2T.  327 

fit  sacramentum.  To  this  interpretation  it  is  objected, 
first,  that  if  prjiia  be  made  to  mean  any  thing  more  than 
the  word  of  God  in  general,  whether  the  command  to 
baptize,  or  the  promise,  or  the  formula  of  baptism,  it 
must  have  the  article.  It  should  be,  with  the  word. 
But  the  article  is  wanting  in  the  Greek.  Secondly, 
the  obscurity  of  the  expression,  "  washing  of  water 
with  the  word,"  or,  "  baptism  M^ith  the  word."  Third- 
ly, that  in  order  to  justify  the  connection  in  question, 
the  passage  should  read,  tw  XovrpM  rov  i/Saro?  tcS,  or, 
Tov  iv  p7]fjLart.  Had  Paul  thus  written  there  would, 
indeed,  be  no  question  as  to  the  connection  intended, 
but  the  exceptions  to  the  rule  requiring  the  connecting 
article  in  such  cases,  are  very  numerous  in  Paul's 
writings.  Still  its  absence  is  certainly  in  favour  of 
seeking  another  construction,  if  such  can  be  found. 
Others  connect  the  words  eV  prjfiaTi  with  Ka6api(Ta<i, 
and  make  them  explanatoiy  of  the  preceding  clause, 
'■  Having  purified  it  by  the  washing  of  water,  i.  e. 
having  purified  it  by  the  word.'  But  this  is  certainly 
unnatural,  first  because  Kadaplaa^  has  in  rw  Xourpw, 
kt\.,  its  limitation ;  and  secondly,  because  the  phrase 
"washing  with  water,"  needs  no  explanation.  The  third 
method  of  explanation  is  to  connect  the  words  with 
dyid(T7j,  '  Christ  cleansed  his  church,  by  the  word,  hav- 
ing purified  it  with  the  washing  of  water.'  The  sense 
is  thus  good.  In  John  17, 17,  our  Lord  prays,  "  Sanc- 
tify them  by  thy  truth  ;  "  and  every  where  in  Scripture 
the  word  of  God  is  represented  as  the  great  means  of 
sanctification.    This  interpretation  is  adoj)ted  by  many 


EPHESIANS, 


of  the  best  expositors,  as  EUckert,  Meyer,  and  Winer. 
The  position  of  the  words,  however,  is  so  decidedly  in 
favour  of  the  first  mentioned  explanation,  that  it  has 
commanded  the  assent  of  the  great  body  of  inter- 
preters. 

V.  27.  The  ultimate  end  for  which  Christ  gave 
himself  for  the  church,  and  for  which  he  sanctifies  it, 
is  to  present  it  to  himself,  i.  e.  to  gain  it  for  himself 
as  his  peculiar  possession.  There  are  two  questions 
raised  by  commentators  as  to  this  verse.  The  first 
concerns  the  nature  of  the  metaphor  here  employed ; 
and  the  second,  the  time  contemplated  in  which  Christ 
is  thus  to  present  the  churcli,  to  himself.  Some,  al- 
though very  few,  argue  from  the  character  of  the 
epithets,  without  sjpot  and  'blameless.^  here  applied  to 
the  church,  that  the  figure  is  derived  from  law  of 
sacrifices.  Christ  is  to  present  the  church  to  himself 
as  an  oflPering  without  defect.  But  1.  Tliis  is  entirely 
out  of  keeping  with  the  whole  context,  which  has  refer- 
ence to  the  conjugal  relation,  and  is  intended  to  illus- 
trate the  union  between  Christ  and  the  church,  by  a 
reference  to  that  between  the  bridegroom  and  the 
bride.  2.  Tlie  comparison  of  the  church  to  an  ofii'ering 
is  not  only  out  of  keeping  with  the  context,  but  with 
the  whole  current  of  scriptural  representation.  "Whereas 
the  comparison  of  it  to  a  bride  is  appropriate  and 
familiar.  3.  The  epithets  in  question,  though  often  used 
in  reference  to  sacrifices,  are  not  only  apj)ropriate,  but 
are  actually  employed  to  express  personal  or  corporeal 
beauty,  which  is  here  the  symbol  of  inward  purity. 


CHAP.  V.   VEE.  27.  329 

A  larger  number  of  commentators  take  the  ground 
that  the  end  contemphated  in  this  verse  is  accomplished 
in  the  present  life.  In  other  words,  that  the  state  of  the 
church  here  described  is  one  attained  in  this  world. 
Of  those  who  take  this  view,  some,  as  the  ancient  Pela- 
gians, interpret  the  passage  as  teaching -that  perfect 
holiness  is  not  only  attainable,  but  is  actually  attained 
by  believers  before  death.  Others  do  not  understand 
the  passage  as  speaking  of  holiness,  but  of  propitiation, 
which  is  effected  once  for  all.  In  this  view  it  is  paral- 
lel to  Heb.  10,  10,  where  we  are  said  to  be  "  sanctified 
by  the  offering  of  the  body  of  Christ  once  for  all ; " 
and  ver.  11,  where  it  is  said,  "  By  the  one  offering  up 
of  himself  he  hath  for  ever  perfected  them  that  are 
sanctified."  Both  of  these  passages  in  Hebrews  evi- 
dently refer  to  the  perfection  of  Christ's  sacrifice,  and 
they  undoubtedly  j^rove,  what  no  one  questions,  that 
the  words  ayid^eiv  and  Kadapi^eiv.  here  used,  may  ex- 
press sacrificial  purification  or  expiation.  But  this  is 
far  from  proving  that  these  words,  and  especially  the 
former,  are  to  be  so  taken  here.  To  sanctify  is  com- 
monly, in  Scripture  language,  to  make  spiritually  holy, 
and  this  sense  is  far  better  suited  to  the  context  than 
any  other  meaning  of  the  word.  But  if  the  design  of 
Christ's  death  as  here  expressed  is  to  render  his  church 
perfectly  holy,  then  there  can  be  no  debate  as  to  the  time 
when  this  end  is  to  be  accomplished.  For  even  should  it 
be  granted,  that  here  and  there  one  among  the  multitude 
of  believers  does  attain  perfection  in  this  life,  of  which 
neither  Scripture  nor  experience  affords  any  example, 


330  EPHESIAXS, 

Still  this  cannot  be  affirmed  of  the  -whole  body  of  be- 
lievers. The  great  majority  of  commentators,  there- 
fore, from  Angustin  dowTi  to  the  present  time,  under- 
stand the  apostle  as  stating  what  is  to  take  place  when 
Christ  comes  the  second  time  to  be  admired  in  all  them 
that  believe*  It  is  then,  when  the  dead  are  raised  in 
the  likeness  of  the  Son  of  God,  and  when  those  who 
shall  be  alive  shall  be  changed — when  this  con*uption 
shall  have  put  on  incorruption,  and  this  mortal  shall 
have  put  on  immortality — it  is  then  that  the  church 
shall  be  ''  as  a  bride  prepared  for  her  husband,"  Kev. 
21,  2,  and  19,  7-9. 

"Iva  7rapaaTi](rr}  depends  upon  what  immediately 
precedes :  "  having  pm-ified  it  that  he  might  present  it,^^ 
i.  e,  cause  it  to  stand  before  or  near  him  as  a  bride. 
So  the  apostle  writing  to  the  Corinthians  says,  he  had 
"  espoused  them  to  one  husband,  irapOevov  dyinjv  irapa- 
crn-jaai  rw  Xpta-rS,  to  jpresent  you  as  a  chaste  virgin 
unto  Christ.'-  Here  the  figm'e  is  somewhat  different. 
Christ  presents  the  church  to  himself,  avTo<i  eavro)*  he 
and  no  other,  to  himself.  He  does  it.  He  gave  him- 
self for  it.  He  sanctifies  it.  He,  before  the  assembled 
universe,  places  by  his  side  the  bride  purchased  with 
his  blood.  He  presents  it  to  himself  a  glorious  church. 
That  is  glorious  which  excites  admiration,  Tlie  church 
is  to  be  an  object  of  admiration  to  all  intelligent  beings, 
because  of  its  freedom  from  all  defect,  and  because  of  its 

*  The  common  Test  reads  a\n))v  instead  of  ainSs.  The  latter  reading 
on  the  anthority  of  the  MSS.  ABDFG,  has,  since  Griesbach,  been  almost 
universally  adopted. 


CHAP.  V.  VS.  27.  28.  331 

absolute  perfection.  It  is  to  be  conformed  to  the  glori- 
fied Immanitj  of  tlie  Son  of  God,  in  the  presence  of 
which  the  disciples  on  the  mount  became  as  dead  men, 
and  from  the  clear  manifestation  of  which,  when  Christ 
comes  the  second  time,  the  heavens  and  the  earth  are 
to  flee  away.  God  has  predestined  his  people  to  be 
conformed  to  the  image  of  his  Son.  And  when  he 
shall  appear,  we  shall  be  like  him,  for  we  shall  see  him 
as  he  is,  1  John  3,  2.  The  figure  is  preserved  in  the 
description  here  given  of  the  glory  of  the  consummated 
church.  It  is  to  be  as  a  faultless  bride  ;  perfect  in 
beauty  and  splendidly  adorned.  She  is  to  be  without 
spot  or  wrinkle  or  any  such  thing,  i.  e.  without  any 
thing  to  mar  her  beauty,  free  from  every  indication 
of  age,  faultless  and  immortal.  What  is  thus  expressed 
figuratively  is  expressed  literally  in  the  last  clause  of 
the  verse,  that  it  should  he  holy  and  without  hlame, 
ayia  kuI  afi(o/uio<;.  Compare  1,  4,  where  it  is  said  God 
hath  chosen  us,  elvai,  dyiov<;  koX  d/jLcofjbovi.  It  is,  there- 
fore, the  original  j)ui-pose  of  election  formed  before  the 
foundation  of  the  world,  that  is  to  be  fulfilled  in  this 
consummation  of  the  church. 

Y.  28.  /So  ought  men  to  love  their  wives,  as  their  own 
bodies.  This  does  not  mean  that  men  ought  to  love 
their  wives  so  as  they  love  their  own  bodies  ;  as 
though  the  particles  so  and  as,  outo)?  and  m,  stood 
related  to  each  other.  OvTOi<i,  so,  at  the  beginning  of 
the  verse,  refers  to  the  preceding  representation.  As 
Christ  loves  the  church  and  gave  himself  for  it,  and  as 
the  church  is  his  body,  so,  in  like  manner  and  agreeably 


332  EPHESLAJSrS, 

to  the  analogous  relation  between  them,  husbands 
should  love  their  wives  as,  i.  e.  as  being,  or  because 
they  are,  their  own  bodies.  Christ  loves  his  clmrch 
because  it  is  his  body.  Husbands  should  love  their 
wives  because  they  are  their  bodies.  '/29,  as,  before 
the  latter  member  of  the  sentence  is  not  comparative, 
but  argumentative.  It  does  not  indicate  the  measure 
of  the  husband's  love,  as  though  the  meaning  were,  he 
should  love  his  wife  as  much  as  he  loves  his  own  body. 
But  it  indicates  the  nature  of  the  relation  which  is  the 
ground  of  his  love.  He  should  love  his  wife,  because 
she  is  his  body. 

How  is  this  to  be  understood  ?  In  what  sense  does 
the  apostle  say  that  the  wife  is  the  body  of  the  hus- 
band, or,  in  the  following  verse,  that  they  are  one 
flesh  ?  It  is  plain — 1.  That  this  does  not  refer  to  any 
material  identification.  When  Adam  said  of  Eve,  "This 
is  bone  of  my  bones,  and  flesh  of  my  flesh,"  Gen.  2,  23, 
reference  was  no  doubt  had  to  her  being  formed  out 
of  his  substance.  But  as  these  terms  are  used  to  ex- 
press the  relation  of  all  wives  to  their  husbands,  they 
must  have  some  other  meaning  than  sameness  of  sub- 
stance. 2.  It  is  also  plain  that  these  terms  are  not  to 
be  understood  in  any  sense  inconsistent  with  the  sepa- 
rate subsistence  of  husband  and  wife  as  distinct 
persons.  The  consciousness  of  the  one  is  not  the  con- 
sciousness of  the  other.  3.  It  is  further  plain  that  the 
marriage  relation  is  not  essential  to  the  completeness 
or  perfection  of  our  nature,  in  all  states  of  its  existence. 
It  is  to  cease  at  the  resurrection.     In  the  future  state 


CHAP.  V.   VEE.  28.  333 

men  are  to  be,  in  this  respect,  like  the  angels  of  God, 
neither  marrying  nor  given  in  marriage.  4.  On  the 
other  hand  the  marriage  union  is  not  merely  one  of 
interests  and  feeling.  Husbands  and  wives  are  in  such 
a  sense  one,  that  the  husband  is  the  complement  of  the 
wife  and  the  wife  of  the  husband.  The  marriage  rela- 
tion is  necessary  to  the  completeness  of  our  nature  and 
to  its  full  development  in  the  present  state.  Some  in- 
deed, as  Paul,  may  attain  a  higher  degree  of  perfection 
in  celibacy  than  in  marriage.  But  this  arises  from 
some  peculiarity  of  character  or  circumstances.  Tliere 
are  faculties  and  virtues,  excellencies  and  feelings, 
which  are  latent  until  developed  in  the  conjugal  rela- 
tion. The  Romish  doctrine,  therefore,  which  degrades 
marriage  as  a  state  less  holy  than  celibacy,  is  contrary 
to  nature  and  the  word  of  God.  5.  Besides  this  oneness 
between  husband  and  wife  arising  from  the  original 
constitution  of  their  nature,  rendering  the  one  neces- 
sary as  the  completion  of  the  other,  there  is  doubtless 
a  oneness  of  life  involved  in  our  Lord's  declaration, 
"  They  are  no  more  twain,  but  one  flesh,"  which  no 
one  can  understand. 

Such  being  the  nature  of  marriage,  it  follows  : — 
1.  That  it  is  a  union  for  life  between  one  man  and  one 
woman ;  and  consequently  that  bigamy,  polygamy, 
and  voluntary  divorce  are  all  inconsistent  with  its 
nature.  2.  That  it  must  be  entered  into  freely  and 
cordially  by  the  parties,  i.  e.  with  the  conviction  that 
the  one  is  suited  to  the  other,  so  that  they  may  com- 
plement each  other,  and  become  one  in  the  scriptural 


334:  EPHESIANS, 

sense  of  those  words.  All  coercion  on  the  part  of 
parents,  therefore,  is  contrary  to  the  nature  of  the 
relation ;  and  all  marriages  of  mere  convenience  are 
opposed  to  the  design  of  the  institution.  3.  The  State 
can  neither  make  nor  dissolve  the  marriage  tie.  It 
may  enact  laws  regulating  the  mode  in  which  it  shall 
be  solemnized  and  authenticated,  and  determining  its 
civil  effects.  It  may  shield  a  wife  from  ill-usage  from 
her  husband,  as  it  may  remove  a  child  from  the  cus- 
tody of  an  incompetent  or  cruel  parent.  When  the 
union  is  in  fact  dissolved  by  the  operation  of  the  divine 
law,  the  State  may  ascertain  and  declare  the  fact,  and 
free  the  parties  from  the  civil  obligation  of  the  con- 
tract. But  it  is  impossible  that  the  State  should  have 
authority  to  dissolve  a  union  constituted  by  God,  the 
duties  and  continuance  of  which  are  determined  by  his 
law.  4.  According  to  the  Scriptures,  as  interpreted 
by  Protestant  churches,  nothing  but  the  death  of  one 
of  the  parties,  or  adultery,  or  wilful  desertion,  can  dis- 
solve the  marriage  contract.  When  either  of  the  last 
mentioned  causes  of  dissolution  is  judicially  ascertained 
and  declared,  the  injured  party  is  free  to  contract  a 
new  marriage. 

It  is  of  vital  importance  to  the  best  interests  of 
society  that  the  true  doctrine  of  marriage,  as  taught  in 
this  passage  and  in  other  portions  of  God's  word,  should 
be  known  and  regarded.  The  highest  social  duty  of  a 
husband  is  to  love  his  wife  ;  and  a  duty  which  he  can- 
not neglect  without  entailing  great  injury  on  his  own 
soul  as  well  as  misery  on  his  household.     The  greatest 


CHAP.  V.  VEE.  28.  335 

social  crime,  next  to  murder,  which  any  one  can  com- 
mit, is  to  seduce  the  affections  of  a  wife  from  her  hus- 
band, or  of  a  husband  from  his  wife.  And  one  of  the 
greatest  evils  which  civil  authorities  can  inflict  on 
society,  is  the  dissolution  of  the  marriage  contract  (so 
far  as  it  is  a  civil  contract,  for  further  the  civil  author- 
ity cannot  go),  on  other  than  scriptural  grounds.  The 
same  remark  may  be  made  in  reference  to  all  laws 
which  tend  to  make  those  two  whom  God  has  pro- 
nounced one,  by  giving  to  the  wife  the  right  to  carry 
on  business,  contract  debts,  hold  property,  sue  and  be 
sued,  in  her  own  name.  This  is  attempting  to  correct 
one  class  of  evils  at  the  cost  of  incurring  others  a 
hundred-fold  greater.  The  word  of  God  is  the  only 
sure  guide  of  legislative  action  as  well  as  of  individual 
conduct. 

If,  as  the  Scriptures  teach,  husband  and  wife  are 
one,  he  that  loveth  his  wife  lonjeth  himself  for  she  is 
himself.  Tliis  is  the  language  of  God,  originally  re- 
corded in  Gen.  2,  24,  and  repeated  by  our  Lord,  Matt. 
19,  4^Q^  who  after  citing  the  passage  in  Genesis,  adds, 
"  "Wherefore  they  are  no  more  twain,  but  one  flesh." 
Calvin,  in  his  comment  on  the  passage  in  Matthew, 
says.  Hoc  autem  axioma  sumit  Christus,  Ab  initio 
Deus  marem  adjunxit  feminae,  ut  duo  efficerent  inte- 
grum hominem.  Ergo  qui  uxorem  repudiat,  quasi 
dimidiam  sui  partem  a  seipso  avellit.  Hoc  autem 
minime  patitur  natura,  ut  corpus  suum  quispiam  dis- 
cerpat.  Neither  God  by  the  mouth  of  Moses,  nor  our 
Lord  says  simply  that  husband  and  wife  ought  to  be, 


336  EPHESIANS, 

but  that  they  are  one.  It  is  not  a  duty,  but  a  fact 
which  they  announce.  So  also  it  is  a  fact  which  the 
apostle  declares  when  he  says,  "  He  that  loves  his  wife 
loves  himself." 

V.  29.  Conjugal  love,  therefore,  is  as  much  a  dic- 
tate of  nature  as  self-love ;  and  it  is  just  as  unnatural  for 
a  man  to  hate  his  wife,  as  it  would  be  for  him  to  hate 
himself,  or  his  own  body.  A  man  may  have  a  body 
which  does  not  altogether  suit  him.  He  may  wish  it 
were  handsomer,  healthier,  stronger,  or  more  active. 
Still  it  is  his  body,  it  is  himself ;  and  he  nourisheth  it 
and  cherishes  it  as  tenderly  as  though  it  were  tlie  best 
and  loveliest  man  ever  had.  So  a  man  may  have  a 
wife  whom  he  could  wish  to  be  better,  or  more  beauti- 
ful, or  more  agreeable  ;  still  she  is  his  wife,  and  by  the 
constitution  of  nature  and  ordinance  of  God,  a  part  of 
himself.  In  neglecting  or  ill-using  her  he  violates  the 
laws  of  nature  as  well  as  the  law  of  God.  It  is  thus 
Paul  presents  the  matter.  K  the  husband  and  wife  are 
one  flesh,  the  husband  must  love  his  wife,  '•''for  no  man 
ever  yet  hated  his  own  flesh,  but  nourisheth  and  cher- 
isheth  it."  'EKrpecfieiv  is  properly  to  nourish  up,  to 
train  up  by  nurture,  as  a  parent  a  child ;  comp.  6,  4. 
&d\7r€iv  is,  to  warm,  to  cherish  as  a  mother  does  an 
infant  in  her  bosom.  Both  terms  express  tenderness 
and  solicitude,  and  therefore  both  are  suited  to  express 
the  care  with  which  every  man  provides  for  the  wants 
and  comfort  of  his  own  body. 

Ka6cb<i  Kai,  even  as  also,  Xpia-rb';  rrjv  iKKXrjatav, 
Christ  the  church,    i.  e.    Christ   also    nourishes   and 


CHAP.  V.  VS.  29.  30.  337 

cherishes  the  church  as  a  man  does  his  own  body. 
The  relation  between  a  man  and  his  wife  is  analogous 
to  that  between  a  man  and  his  own  body.  And  the 
relation  between  Christ  and  his  church  is  analogous 
to  that  between  a  husband  and  his  wife  ;  therefore 
Christ  nourishes  and  cherishes  the  church  as  man  does 
his  own  body. 

Y.  30.  This  verse  assigns  the  reason  of  the  preced- 
ing declaration.  Christ  acts  towards  his  church  as  a 
man  does  towards  his  body,  for  we  are  members  of  his 
body.  This  might  mean  simply  that  we  stand  to  him 
in  the  same  intimate  and  vital  union,  that  a  man's  body 
sustains  to  the  man  himself.  But  the  meaning  is  ren- 
dered more  definite  by  the  words  which  follow,  e'/c  t^9 
crapKO<i  avTov  koL  Ik  tmv  oarecov  aiiroii  ;*  not  members 
of,  but  derived  from,  and  partakers  of,  hisfiesh  and  his 
hones.  This  is  the  signification  of  the  words,  whatever 
their  meaning  may  be.  'JEJ/c  expresses  derivation  and 
participation.  This  is  one  of  the  most  difiicult  passages 
in  the  Bible.  Tlie  doctrine  which  it  teaches  is  declared 
by  the  apostle,  in  a  following  verse,  to  be  a  great  mys- 
tery. Any  explanation,  therefore,  which  dispels  that 
mystery,  and  makes  the  doctrine  taught  perfectly  in- 
telligible, must  be  false.     All  that  can   properly  be 

*  These  words  are  omitted  in  MSS.  AB  17,  and  in  the  Coptic  and 
Ethiopic  versions,  and  are  left  out  of  the  text  by  Lachmann  and  Tischen- 
dorf.  The  other  Uncial  MSS.,  the  Syriac  version,  the  Fathers,  are  in  their 
favour.  They  are  requii-ed  by  the  context,  and  their  omission  is  easOy 
accounted  for.  Even  Mill  and  Griesbach  retain  them,  as  do  all  other 
editors,  and  the  commentators  almost  ■ftdthout  exception. 

22 


338  EPHESIANS, 

attempted  is  to  guard  against  false  interpretations,  and 
leave  the  matter  just  where  the  apostle  leaves  it,  as 
something  to  be  believed  and  reverenced  but  not  un- 
derstood. 

The  lowest  explanation  of  the  passage  before  us  is 
that  which  departs  entirely  from  the  signification  of  the 
words,  and  supposes  that  the  apostle  intended  to  teach 
nothing  at  all  as  to  the  nature  of  our  union  with  Christy 
but  simply  to  affirm  the  fact.  Husbands  and  wives  are 
intimately  united,  and  so  are  Christ  and  his  church. 
This  is  no  explanation  at  all.  It  is  simply  saying  that  the 
apostle  meant  nothing,  or  nothing  specific,  by  what  he 
says.  The  Scriptures  teach  in  general  terms  that  Christ 
and  his  people  are  one.  When  our  Lord  says  they  are 
one  as  the  vine  and  its  branches  are  one,  he  teaches 
something  more  than  the  mere  fact  of  union  between 
himself  and  his  people.  So,  too,  when  the  apostle  says 
the  union  in  question  is  analogous  to  that  between 
Adam  and  his  posterity,  he  teaches  not  only  the  fact 
but  also  one  aspect  of  its  nature.  In  like  manner,  when 
he  illustrates  it  by  a  reference  to  the  conjugal  relation, 
and  says  that  the  point  of  analogy  is  that  as  Eve  was 
formed  out  of  the  flesh  and  bone  of  Adam,  so  we  are 
partakers  of  the  flesh  and  bones  of  Christ,  it  is  impos- 
sible that  nothing  more  should  be  meant  than  that  we 
are  united  to  him. 

A  second  interpretation  takes  the  words  figuratively, 
and  supposes  the  apostle  meant  that  as  Eve  derived 
her  physical  existence  from  Adam,  so  we  derive  our 
spiritual  existence  from  Christ.     This  interpretation 


CHAP.  V.   VER.  30.  339 

has  many  advocates  from  Chiysostom  downwards,  but 
it  is  liable  to  the  same  objection  as  the  preceding.  It 
refuses  to  admit  what  the  apostle  asserts.  He  says  not 
merely  that  we  derive  our  life  from  Christ,  which  is 
true ;  but  also  that  we  derive  our  life  from  his  flesh, 
and  are  partakers  of  it.  This  must  mean  something 
more  specific  than  simply  that  Christ  is  the  author  of 
our  life,  and  that  he  lives  in  us.* 

A  third  view  of  the  passage  assumes  that  the  refer- 
ence is  to  the  incarnation.  We  are  partakers  of  the 
flesh  of  Christ  because  we  have  the  same  human  nature 
which  he  assumed.  In  Heb.  2,  10,  it  is  said,  "  Both 
he  that  sanctifieth  and  they  who  are  sanctified  are  all 
of  one,"  i.  e.  of  one  nature ;  and  in  ver.  14,  "  Foras- 
much then  as  the  children  were  partakers  of  flesh  and 
blood,  he  also  himself  likewise  took  part  of  the  same." 
These  and  similar  passages  do  indeed  prove  that  one 
of  the  essential  elements  of  the  union  with  Christ  is  this 
community  of  nature.  And  it  is  also  true  that  the 
more  specific  union  indicated  in  the  text  presupposes 
and  rests  upon  the  fact  of  the  incarnation.  But  the 
incarnation  cannot  be  what  Paul  here  refers  to.  The 
incarnation  consists  in  the  eternal  Son  of  God  taking 

*  Diese  Form  des  Ausdrucks  ist  Reminiscenz  von  Gen,  2,  23,  wo  Adam 
die  Entstehung  der  Eva  aus  scincm  Gebeinen  nnd  aus  seinem  Fleische 
ausspricht,  wclcher  Entstehung  das  genetische  Verhaltniss  der  Christen  zn 
Christo  analog  ist,  naturlich  nicht  physich,  sondem  im  geistlichen,  mys- 
tiachen  Sinne,  in  so  fern  die  christliche  Dasein  und  Wesen  der  Christen, 
aus  Christo  originirt,  in  Christo  sein  Princijnum  essendi  hat,  me  physicher 
Weise  Eva  aus  Adam  herruhrte.  Meteb. 


340  EPHESIANS, 

to  himself  a  true  body  and  a  reasonable  soul ;  but 
the  union  here  spoken  of  arises  from  out  participa- 
tion of  Christ's  body  ;  that  is,  of  his  flesh  and  of  his 
bones.  It  is  not  his  taking  our  flesh  and  blood,  but 
our  partaking  of  his,  after  he  had  assumed  them,  that 
is  here  asserted.  Besides,  so  far  as  the  mere  assump- 
tion of  human  nature  is  concerned,  it  is  a  bond  of  union 
between  Christ  and  the  whole  human  race  ;  whereas 
the  apostle  is  here  speaking  of  a  union  with  Christ 
peculiar  to  his  people. 

Fourth ;  Romanists,  Lutherans,  and  the  elder  Cal- 
vinists,  as  Calvin  himself  and  Beza,  seek  a  solution 
of  this  passage  in  the  Lord's  Supper.  As  in  that 
ordinance  we  are  said  to  partake  of  the  body  and  blood 
of  Christ,  it  is  assumed  that  the  union  here  spoken  of 
is  that  which  is  thereby  effected.  We  are  "  one  flesh  " 
with  him,  because  we  partake  of  his  flesh.  This  of 
course  is  differently  understood  according  to  the  dif- 
ferent views  entertained  of  that  sacrament.  Koman- 
ists,  believing  that  by  the  act  of  consecration  the  whole 
substance  of  the  bread  is  transmuted  into  the  substance 
of  Christ's  body,  which  is  received  by  the  communi- 
cant, of  course  believe  that  in  the  most  literal  sense 
of  the  words,  we  are  flesh  of  his  flesh.  Lutherans, 
although  they  believe  that  tlie  bread  remains  bread 
in  the  Eucharist  after  consecration,  yet  as  they  hold 
that  the  true  body  of  Christ  is  locally  present  in,  with 
and  under  the  bread,  and  is  received  by  the  mouth, 
come  to  the  same  conclusion  as  to  the  nature  of  the 
union  thereby  effected.     Partaking  literally  of  Christ's 


CHAP.  V.    VER.  30.  341 

flesh,  Christians  are  literally  of  one  flesh  with  him. 
Calvin  did  not  hold  that  Christ's  body  was  locally 
present  in  the  Lord's  Supper,  nor  that  it  was  received 
by  the  mouth,  nor  that  it  was  received  in  any  sense 
by  unbelievers.  He  did  hold,  however,  that  the  sub- 
stance of  Christ's  glorified  body,  as  enthroned  in 
heaven,  was  in  some  miraculous  way  communicated  to 
believers  together  with  the  bread  in  that  ordinance. 
He,  therefore,  understands  the  apostle  as  here  referring 
to  that  fact,  and  asserting  that  we  are  members  of  Christ's 
bod}^  because  the  substance  of  his  body  is  in  the  Eucha- 
rist communicated  to  us.*  There  are  two  objections  to 
these  interpretations  : — 1.  That,  according  to  the  com- 

*  Dicit  nos  esse  ejus  membra,  ex  came  et  ossibus.  Primnm  non  est  hyper- 
bolica  loquutio,  sed  simplex  ;  deinde  non  tantum  significat  Christam  esse 
naturae  nostrae  participem,  sed  altius  quiddam  exprimere  volnit,  koX  i/i<j)a- 
TiKtirepoy.  Refert  enim  Mosis  verba,  Gen.  2,  24.  Qnis  ergo  exit  sensus  ? 
quemadmodum  Heva  ex  Adae  mariti  sui  substantia  formata  est,  ut  esset 
quasi  pars  illius ;  ita  nos  ut  simus  vera  Christi  membra,  substantiae  ejus 
communicatione  nos  coalescere  in  unum  corpus.  Denique  earn  nostri, 
cum  Christo  unionem  hie  Paulus  describit,  cujus  in  sacra  coena  symbo- 
lum  et  pignus  nobis  datur  .  .  .  Paulus  nos  ex  membris  et  ossibus  Christi 
esse  testatur.  Miramur  ergo  si  corpus  suum  in  coena  fruendum  nobis  ex- 
liibet,  ut  sit  nobis  vitae  aetemae  alimentum  ?  ita  ostendimus  nullam  nos 
in  coena  repraesentationem  docere,  nisi  cujus  efifectus  et  Veritas  hie  a 
Paulo  praedicatur.  Calvin. 

On  the  following  verse,  he  says,  Totum  autem  ex  eo  pendet  quod  uxor 
ex  came  et  ex  ossibus  viri  formata  est.  Eadem  ergo  unionis  ratio  inter 
nos  et  Christum,  quod  se  quodammodo  in  nos  transfundit.  Neque  enim 
ossa  sumus  ex  ossibus  ejus,  et  caro  ex  carne,  quia  ipse  nobiscnm  est  homo ; 
sed  quia  Spiritus  sui  virtute  nos  in  corpus  suum  inserit,  ut  vitam  ex  eo 
hauriamus. 


342  EPHESIANS, 

mon  belief  of  the  Reformed  churches,  the  Bible  teaches 
no  such  doctrine  concerning  the  Lord's  Supper,  as 
either  of  these  several  views  of  the  passage  supposes. 
2.  That  there  is  not  only  no  allusion  to  the  Lord's  Sup- 
per in  the  whole  context,  but  the  terms  here  employed 
are  never  used  in  Scripture  when  treating  of  that 
ordinance.  "  Body  and  blood "  are  the  sacramental 
words  always  used,  and  never  "  flesh  and  bones." 
The  reference  is  to  the  creation  of  woman  and  to  the 
marriage  relation,  and  not  to  the  Eucharist. 

Fifth  ;  The  advocates  of  that  philosophical  form  of 
theology  of  which  Schleiermacher  was  the  founder, 
understand  the  passage  before  us  to  teach  that  we  are 
partakers  of  the  theanthropic  life  of  Christ.  The  lead- 
ing idea  of  that  system,  so  far  as  the  person  of  Christ 
is  concerned,  is  the  denial  of  all  dualism.  He  has  but 
one  life.  That  life  is  not  human,  and  not  divine,  but 
divine  and  human,  or  human  made  divine.  Neither 
is  there  any  dualism  as  to  soul  and  body.  These  are 
the  same  life  under  difi'erent  manifestations.  To  par- 
take of  Christ,  is  to  partake  of  his  life.  To  partake 
of  his  life,  is  to  partake  of  his  theanthropic  nature. 
To  partake  of  his  theanthropic  nature,  is  to  partake 
of  his  human,  as  well  as  of  his  divine  nature ;  and  to 
partake  of  his  human  nature  is  to  partake  of  his  body 
as  well  as  of  his  soul  and  divinity.  We  partake  of  the 
theanthropic  nature  of  Christ,  as  we  partake  of  the 
corrupt  human  nature  of  Adam.  The  life  of  Adam  is 
the  general  life  of  his  race,  manifested  in  the  indi- 
viduals  composing  that  race.     The  theanthropic  life 


CHAP.  V.  VEK.  30.  343 

of  Christ  is  the  general  life  of  the  church,  manifested 
in  its  members.  The  church  is  the  development  of 
Christ,  as  the  human  race  is  the  development  of  Adam ; 
or  as  the  oak  or  forest  is  the  development  of  an  acorn. 
As,  therefore,  we  are  said  to  be  flesh  of  Adam's  flesh 
and  bone  of  his  bones,  in  the  same  sense  and  with  the 
same  propriety,  are  we  said  to  be  flesh  of  Christ's  flesh 
and  bone  of  his  bones.*  Tlie  correctness  of  this  ex- 
planation depends  on  the  correctness  of  the  system 
on  which  it  is  founded.  As  a  theology,  that  system  is 
a  revival  of  the  Sabellian  and  Eutychian  heresies  ;  and 
as  a  philosophy,  it  is  in  the  last  resort  pantheistic.  It 
makes  the  life  of  God  and  the  life  of  man  identical. 
God  lives  only  in  his  creatures. 

Sixth  ;  We  must  content  ourselves  with  briefly  stat- 
ing what  the  apostle  afiirms,  guarding  against  a  per- 
version of  his  language,  and  making  some  approxima- 
tion to  its  meaning  without  pretending  to  dissipate 
the  mystery  which  he  teaches  us  rests  upon  the  subject. 

*  Olshacsen,  in  his  comment  on  this  verse,  says :  Nicht  die  gdstige 
Gehurt  ist  es  zunachst,  von  der  hier  die  Rede  ist,  die  leibliche  Seite  wird 
hier  und  v.  31,  zu  ausdrucklich  hen-orgehoben  ;  es  ist  die  Selbstmitthei- 
lung  seines  gottlich-menschlichen  Wesens,  wodurch  Christus  uns  zu  seinem 
Fleisch  und  Bein  macht,  er  glebt  den  Seinigen  sein  Fleisch  zu  essen,  sein 
Blut  zu  trinken.  On  the  following  verse  he  remarks  :  Wie  wir  zu  v.  30, 
sahen,  dass  die  Gliiubigen  von  Christi  Fleisch  und  Bein  sind,  weil  sie  seiner 
verklarten  Leiblichkeit  theilhaftig  wurden  ;  so  ist  hier  auch  die  <rdp^  /xia 
mit  Beziehung  auf  die  Mittheilung  des  Fleisches  und  Blutes  Christi  an 
seine  Glanbiger  zu  verstehen.  Dies  sein  gottlich-menschliches  Wesen  theilt 
der  Erloser  zwar  auch  im  Glauben  mit  (John  6,  43)  aber  die  intensiveste, 
concentrirtcste  Mittheilung  desselben  erfolgt  im  heiligea  Abendmahl. 


344  EPHESIANS, 

The  text  asserts — 1.  That  we  are  members  of  Christ's 
body.  2.  That  we  are  partakers  of  his  flesh  and  of  his 
bones,  in  such  a  sense  that  our  relation  to  Christ  is 
analogous  to  Eve's  relation  to  Adam, 

The  three  general  interpretations  of  the  passage  are, 
First,  That  as  Eve  derived  her  physical  life  from  Adam, 
so  we  derive  our  spiritual  life  from  Clu'ist.  This  says 
too  little,  as  it  leaves  out  of  view  the  specific  aflarma- 
tion  of  the  text.  Second,  That  as  Eve  was  formed  out 
of  the  substance  of  Adam's  body,  so  we  are  partakers 
of  the  substance  of  Christ's  body.  This  is  Calvin's 
interpretation,  which  includes  the  views  given  by 
Romanists,  by  Lutherans,  and  Transcendentalists.  This 
goes  beyond  the  declaration  of  the  text,  and  imposes  a 
meaning  upon  it  inconsistent  with  the  analogy  of  Scrip- 
ture. The  third  interpretation  takes  a  middle  ground, 
and  understands  the  apostle  to  teach,  that  as  Eve  de- 
rived her  life  from  the  'body  of  Adam,  so  we  derive  our 
life  from  the  body  of  Christ,  and  as  she  was  partaker 
of  Adam's  life,  so  we  are  partakers  of  the  life  of  Christ. 
The  doctrine  taught,  therefore,  is  not  community  of 
substance  between  Christ  and  his  people,  but  commu- 
nity of  life,  and  that  the  source  of  life  to  liis  people  is 
Christ's  flesh. 

In  support  of  this  interpretation  it  may  be  urged : 
1.  That  it  leaves  the  passage  in  its  integrity.  It  nei- 
ther explains  it  away,  nor  does  it  make  it  assert  more 
than  the  words  necessarily  imply.  The  doctrine  taught 
remains  a  great  mystery,  as  the  apostle  declares  it  to 
be.     2.  It  takes  the  terms  employed  in  their  ordinary 


CHAP.  V.   VEK.  30.  345 

and  natural  sense.  To  partake  of  one's  flesh  and  blood, 
does  not,  in  ordinary  life  nor  according  to  scriptural 
usage,  mean  to  partake  of  liis  substance,  but  it  does 
mean  to  partake  of  his  life.  Tlie  substance  of  which 
the  body  of  any  adult  is  composed  is  derived  exclu- 
sively from  his  food  and  from  the  atmosphere.  A  few 
years  after  the  formation  of  Eve  not  a  particle  of 
Adam's  body  entered  into  the  composition  of  her 
frame  ;  and  yet  she  was  then  as  truly  as  at  the  begin- 
ning, bone  of  his  bone  and  flesh  of  his  flesh,  because 
derived  from  him  and  partaker  of  his  life.  For  the 
same  reasons  and  in  the  same  sense  we  are  said  to  be 
flesh  of  Adam's  flesh  and  bone  of  his  bones,  although 
in  no  sense  partakers  of  the  substance  of  his  body.  In 
like  manner  nothing  is  more  common  than  to  speak* 
of  the  blood  of  a  father  flowing  in  the  veins  of  his 
descendants,  and  of  their  being  his  flesh.  Tliis  means, 
and  can  only  mean,  that  they  are  partakers  of  his  life. 
There  is  no  community  of  substance  possible  in  the 
case.  What  life  is  no  man  knows.  But  we  know  that 
it  is  not  matter ;  and,  therefore,  there  may  be  com- 
munity of  life,  where  there  is  no  community  of  sub- 
stance. There  is  a  form  of  life  peculiar  to  nations, 
tribes,  families,  and  individuals  ;  and  this  peculiar  type 
is  transmitted  from  generation  to  generation,  modify- 
ing the  personal  appearance,  the  physical  constitution, 
and  the  character  of  those  who  inherit  it.  "When  we 
speak  of  the  blood  of  the  Ilapsburghs,  or  of  the  Bour- 
bons, it  is  this  family  type  that  is  intended  and  nothing 
material.     The  present  Emperor  of  Austria  derives  his 


346  EPHESIAITS, 

peculiar  type  of  physical  life  from  the  head  of  his  race, 
but  not  one  particle  of  the  substance  of  his  body. 
Husband  and  wife  are  in  Scripture  declared  to  be  one 
flesh.  But  here  again  it  is  not  identity  of  substance, 
but  community  of  life  that  is  intended.  As,  therefore, 
participation  of  one's  flesh  does  not  in  other  connec- 
tions, mean  participation  of  his  substance,  it  cannot  be 
fairly  understood  in  that  sense  when  spoken  of  our 
relation  to  Christ.  And  as  in  all  analogous  cases  it 
does  express  derivation  or  community  of  life,  it  must 
be  so  understood  here. 

3.  It  is  clearly  taught  in  Scripture  that  the  union 
with  Christ  here  described  is  essential  to  salvation. 
It  is  also  clearly  taught  in  the  word  of  God,  and  held 
by  all  Protestants,  though  not  by  Eomanists,  that 
believers  under  tlie  Old  Dispensation  were  fully  saved. 
Whatever,  therefore,  is  the  nature  of  the  union  with 
Christ  here  taught,  it  must  be  such  as  is  common  to 
believers  who  lived  before  and  to  those  who  live  after 
the  advent  of  Christ.  It  is  possible  that  the  saints 
under  the  Old  Dispensation  should  have  derived  their 
life  from  the  body  of  Christ,  as  he  was  the  Lamb  slain, 
from  the  foundation  of  the  world,  but  it  is  not  possible 
that  they  could  be  partakers  of  the  substance  of  his 
body,  or  of  his  glorified  humanity.  The  passage  before 
us,  therefore,  cannot  teach  any  such  community  of 
substance. 

4.  The  community  of  life  with  Christ  and  deriva- 
tion of  life  from  his  flesh,  which  is  the  doctrine  this 
interpretation  supposes  the  passage  before  us  to  teach, 


CHAP.  V.  V8.  30.  31.  347 

18  a  doctrine  elsewhere  taught  in  Scripture.  We  are 
not  only  said  to  be  saved  by  his  body,  Eom.  7,  4  ;  by 
his  blood,  Eph.  2, 13  ;  by  his  flesh,  2, 15  ;  by  the  body 
of  his  flesh.  Col.  1,  22 ;  but  his  flesh  is  said  to  be  our 
life,  and  participation  of  it  is  said  to  be  the  source  of 
eternal  life.  "  Except  ye  eat  the  flesh  of  the  Son  of 
Man,  and  drink  his  blood,  ye  have  no  life  in  you. 
Whoso  eateth  my  flesh  and  drinketh  my  blood,  hath 
eternal  life."  John  6,  53.  54. 

The  union,  therefore,  between  Christ  and  his  people 
is  mysterious.  It  may  be  illustrated,  but  cannot  be 
fully  explained.  It  is  analogous  to  the  union  between 
husband  and  wife,  who  are  declared  to  be  one  flesh  to 
express  their  community  of  life  ;  and  especially  to  the 
union  between  Adam  and  Eve  because  she  derived  her 
life  from  his  flesh.  As  the  relations  are  thus  analogous, 
what  is  said  of  the  one  may  be  said  of  the  other.  To 
prove  this,  and  to  justify  the  use  of  the  language  which 
he  had  employed,  the  apostle  cites  the  language  of  God 
in  Gen.  2,  24.  Yer.  31.  For  this  cause  shall  a  man 
lea/ve  his  father  and  mother,  and  sJiall  he  joined  unto 
his  wife,  and  they  two  shall  he  one  flesh.  That  is,  be- 
cause the  relation  between  husband  and  wife  is  more 
intimate  than  any  other,  even  than  that  between 
parents  and  children ;  therefore  a  man  shall  consider 
all  other  relations  subordinate  to  that  which  he  sus- 
tains to  his  wife,  with  whom  he  is  connected  in  the 
bonds  of  a  common  life.  As  the  Scripture  speaks  in 
such  te^ms  of  the  conjugal  relation,  the  apostle  was 
justified  in  using  the  same  terms  of  the  union  between 


348  EPHESIANS, 

Christ  and  his  people.  They  also  are  one  flesh  because 
they  have  a  common  life,  and  because  his  people  de- 
rive their  life  from  his  flesh  as  Eve  derived  hers  from 
the  flesh  of  Adam. 

The  principal  difliiculty  here  relates  to  the  connec- 
tion. The  passage  stands  thus :  '  We  are  members 
of  Christ's  body,  of  his  flesh,  and  of  his  bones.  For 
this  cause  a  man  shall  leave  his  father  and  mother, 
and  be  joined  to  his  wife,  and  they  two  shall  be  one 
flesh.'  There  is  an  apparent  incongruity  between  the 
premises  and  the  conclusion.  How  does  our  being 
members  of  Christ's  body,  prove  that  a  man  should 
leave  his  father  and  mother  and  be  joined  to  his  wife  ? 
There  are  three  methods  of  getting  over  this  difficulty. 
First,  some  assume  that  there  is  no  connection  between 
the  two  verses,  but  that  the  31st  refers  back  to  the  28th. 
The  sense  would  then  be,  '  A  man  should  love  his  wife, 
because  she  is  his  body.  For  this  cause,  a  man  should 
leave  his  father  and  cleave  to  his  wife,'  &c.  This 
method  of  solution  is  inconsistent  both  with  what  pre- 
cedes and  with  what  follows.  It  does  not  agree  with 
what  precedes,  because  the  words,  ofTiis  flesh,  &c.,  in 
ver.  30,  referring  to  Christ,  form  part  of  the  passage  in 
Genesis,  the  continuation  of  which  is  given  in  ver.  31. 
If  the  one  refers  to  Christ,  the  other  must.  It  contra- 
dicts what  follows ;  for  in  ver.  32,  the  main  idea  con- 
tained in  ver.  31  {f,hey  shall  he  one  flesh),  is  expressly 
said  to  be  affirmed  in  reference  to  Christ  and  the 
church. 

Tlie  second  method  of  explanation  assumes  an  im- 


CHAP.  V.   VEE.  31.  349 

mediate  connection  between  the  two  verses  30  and  31, 
and  understands  the  whole  of  the  latter  to  refer  to  the 
relation  between  Christ  and  his  church.  It  then  may 
be  explained  either  in  reference  to  the  present,  or  the 
future.  If  to  the  present,  the  sense  would  be,  '  We 
are  members  of  Christ's  body,  and,  therefore^  he  left 
his  Father  and  all  dear  to  him  in  heaven  that  he  might 
be  united  to  his  people.'  But  how  is  it  possible  that 
the  words,  "  a  man  shall  leave  his  father  and  mother," 
can  mean  Christ  left  God  and  heaven  ?  If  the  passage 
be  understood  in  reference  to  the  future,  the  meaning 
will  be,  '  We  are  members  of  Christ's  body,  and  there- 
fore hereafter  w^hen  he  comes  the  second  time,  he  will 
leave  his  Father's  throne,  and  take  his  church  as  his 
bride.'  *  But  this  view  not  only  does  the  same  violence 
to  the  meaning  of  the  words,  but  is  in  direct  contra- 
diction to  the  whole  context.  Paul  does  not  say  that 
hereafter  the  church  shall  be  united  to  Christ  as  his 
bride,  but  that  his  people  are  now  members  of  his 
body,  flesh  of  his  flesh,  and  bone  of  his  bones. 

The  third  explanation  assumes  that  the  first  part 
of  the  verse  has  no  reference  to  Christ  and  the  church, 
and  that  the  passage  is  quoted  from  Genesis  solely  for 

*  Deshcdb,  weil  wir  Glieder  Christi,  von  seinem  Fleisch  und  von  seinem 
Beinen  sind,  wird  verlassen  ein  Mensch  (d.  i.  Christus,  bei  der  Parusie)  sei- 
nen  Vater  und  seine  Mutter  (d.  i.  nach  der  mystischen  Deutung  Panli : 
er  wird  seinen  Sitz  zur  Rechten  Gottes  verlassen)  und  vereiniget  werden  mit 
seinem  Weibe  (mit  der  Gemeinde),  und  (und  dann)  werden  die  Zwei  (der 
Mann  und  die  Frau,  d.  i.  der  herabgestiegene  Christus  und  die  GeuK'inde) 
zu  Einem  Fleische  sein  (Eiue  ethische  Person  ausmacben).  Meyer. 


350  EPHESIAirS, 

the  sake  of  the  last  words,  they  shall  he  one  jlisK.  The 
meaning  and  the  connection  then  are,  '  As  Ere  was 
formed  out  of  the  body  of  Adam,  and  therefore,  it 
is  said,  a  man  shall  leave  his  father  and  mother,  and 
be  joined  to  his  wife,  and  they  two  shall  be  one  flesh. 
So,  since  we  are  members  of  Christ's  body,  therefore, 
Christ  and  his  chnrch  are  one  flesh,'  This  view  is, 
1.  In  entire  accordance  with  the  context.  2.  It  avoids 
the  forced  and  nnnatural  interpretations  which  are  un- 
avoidable if  the  former  part  of  the  31st  verse  be  under- 
stood in  reference  to  Christ.  3.  It  satisfies  the  demands 
of  the  32d  verse,  which  asserts  that  the  words  one  flesh 
do  refer  to  Christ  and  the  chnrch.  And  4.  It  is  in 
accordance  with  the  usage  of  the  apostles  in  quoting 
the  language  of  the  Old  Testament.  They  often  recite 
a  passage  of  Scripture  as  it  stands  in  the  Old  Testa- 
ment, for  the  sake  of  some  one  clause  or  expression  in 
it,  without  intending  to  apply  to  the  case  before  them, 
any  other  portion  of  the  passage  quoted.  In  Heb.  2, 
13,  the  whole  stress  and  argument  rest  on  the  single 
word  children  ;  see  also  Gal.  3,  16.  Yery  frequently 
the  particles  indicating  the  grammatical  or  logical 
connection  of  the  passage  in  its  position  in  the  Old 
Testament,  are  included  in  the  quotation,  although 
entirely  unsuited  to  the  connection  in  which  the  pas- 
sage is  introduced.  This  is  so  frequently  done  as  to  be 
almost  the  rule.  It  is,  therefore,  not  an  arbitrary  pro- 
ceeding to  make  the  last  words  of  this  verse  refer  to 
Christ,  while  the  former  part  of  it  is  made  to  refer  to 
the  context  of  the  passage  as  it  stands  in  Genesis. 


CHAP.  V.    VEK.  32.  351 

V.  32.  To  fMvaTTjpiov  TovTO  fj-ija  icrriv,  this  inystery 
is  great.  The  word  mystery  does  not  refer  to  the  pas- 
sage in  Gen.  2,  24,  as  though  the  apostle  intended  to 
say  that  that  passage  had  a  mystical  sense  which  he 
had  just  unfolded  by  applying  it  to  the  relation  be- 
tween Christ  and  his  church.  It  is  the  union  between 
Christ  and  his  people,  the  fact  that  they  are  one  flesh, 
he  declares  to  be  a  great  mystery.  The  word  /ivctti]- 
ptov  is  used  here,  as  it  is  every  where  else,  for  some- 
thing hidden,  something  beyond  the  reach  of  human 
knowledge.  Whether  its  being  thus  hidden  arises 
from  its  lying  in  the  future,  or  because  of  being  imper- 
fectly revealed,  or  because  it  is  in  its  own  nature 
incomprehensible,  must  be  determined  by  the  connec- 
tion. In  this  place  the  last  is  probably  the  idea  in- 
tended. The  thing  itself  is  beyond  our  comprehension. 
The  Vulgate  renders  this  passage,  sacramentuTn  hoc 
Tnagnum  est.  The  Latin  word  sacr amentum,  besides 
its  usual  classical  sense,  '  a  sacred  deposit,'  was  often 
used  to  signify  any  thing  sacred,  or  which  had  a  hidden 
import.  In  this  latter  sense  it  agrees  in  meaning  with 
the  word  fivarrjpiov,  which  also  is  used  to  designate 
something  the  meaning  of  which  is  hidden.  Hence  in 
the  Yulgate  it  is  often  translated  as  it  is  here.  In  the 
Latin  church  the  word  sacraTnentum,  however,  gra- 
dually changed  its  meaning.  Instead  of  being  applied 
to  every  thing  having  a  sacred  or  secret  meaning,  it 
was  confined  to  those  rites  or  acts  which  were  assumed 
to  have  the  power  of  conferring  grace.  This  is  the 
Komish  idea  of  a  sacrament.     The  Papal  theologians 


352  EPHESIAiTS, 

taking  the  word  in  this  sense  here,  and  understanding 
the  apostle  to  refer  to  marriage,  quote  this  passage  in 
proof  that  matrimony  is  a  sacrament.  The  answer  to 
this  argument  is  obvious.  In  the  first  place,  it  is  not 
marriage,  but  the  union  between  Christ  and  his  church, 
that  Paul  declares  to  be  a  fxvar'^piov,  and  the  Yulgate 
a  sacramentum.  And  in  the  second  place,  neither  the 
Greek  nor  Latin  term  means  a  sacrament  in  the  Rom- 
ish sense  of  the  word.  The  Yulgate  translates  1  Tim. 
3,  16,  inagnum  est  pietatis  saGramentum,  which  no 
Romanist  understands  as  teaching  that  the  manifesta- 
tion of  God  in  the  flesh  is  a  sacrament  in  the  ecclesias- 
tical meaning  of  the  term. 

V.  33.  The  relation  of  this  verse  to  what  precedes, 
as  indicated  by  Trkrjv,  admits  of  two  explanations. 
Tliat  particle  is  used  at  the  beginning  of  a  clause,  after 
an  interruption,  to  introduce  the  resumption  of  the 
main  subject.  It  may  be  so  here.  The  principal 
object  of  the  whole  paragraph  from  v.  21,  is  to  unfold 
the  true  nature  of  the  conjugal  relation  and  its  duties. 
With  this  was  connected  an  exposition  of  the  analogous 
relation  between  Christ  and  the  church.  This  latter 
point  in  verses  30.  31,  is  the  only  one  brought  into 
view.  Here  the  apostle  reverts  to  the  main  subject. 
But,  to  resume  my  subject,  let  every  one  ofyouinjpar- 
ticula?'  so  love  his  wife  even  as  himself.  This  explana- 
tion is  the  one  commonly  adopted.  HXrjv,  however, 
may  mean,  nevertheless,  as  it  is  rendered  in  our  ver- 
sion, and  this  verse  be  connected  with  the  32d.  '  The 
relation  between  Christ  and  the   church   is  a  great 


CHAP.  V.   VEK.  33.  353 

mystery ;  nevertheless,  do  you  also  love  your  wives.' 
That  is,  although  there  is  something  in  the  relation 
between  Christ  and  the  church  which  infinitely  tran- 
scends the  conjugal  relation,  nevertheless  there  is  suffi- 
cient analogy  between  the  cases,  to  render  it  obligatory 
on  husbands  to  love  their  Avives  as  Christ  loves  his 
church.  This  view  of  the  connection  is  to  be  preferred, 
especially  because  of  the  words  koL  v/xet<;,  you  also, 
which  evidently  suppose  the  reference  is  to  what 
immediately  precedes. 

'Tfxei<i  oi  KaQ""  eva,  you  severally,  eKaaros  ttjv  kav 
Tov  yvvacKa  ovrco^  djaTrdTO)  0)9  eavrov,  let  each  one  so 
love  his  loife  as  himself.  The  construction  varies  ;  the 
verb  djairdroi  being  made  to  agree  with  e/cao-ro?,  in- 
stead of  vixeU  the  real  subject.  The  meaning  is  the 
same  as  in  ver.  28.  The  husband  is  to  love  his  wife 
as  being  himself.  In  the  next  clause  [r]  he  yvvrj  Xva 
^ojSrjTaL  TOV  dvSpa),  r)  Be  yvvrj  is  the  nominative  abso- 
lute, and  ha  depends  on  a  verb  understood.  But  as  to 
the  woman,  let  her  see,  that  she  reverence  her  husband. 
The  word  ^o/Seo)  may  express  the  emotion  of  fear  in 
all  its  modifications  and  in  all  its  degrees  from  simple 
respect,  through  reverence,  up  to  adoration,  according 
to  its  object.  It  is,  however,  in  all  its  degrees  an 
acknowledgment  of  superiority.  The  sentiments,  there- 
fore, which  lie  at  the  foundation  of  the  marriage  rela- 
tion, which  arise  out  of  the  constitution  of  nature, 
which  are  required  by  the  command  of  God,  and  are 
esseutial  to  the  happiness  and  well-being  of  the  par- 

23 


354  EPHESIAJIB, 

ties,  are,  on  the  part  of  the  husband,  that  form  of  love 
which  leads  him  to  cherish  and  protect  his  wife  as 
being  himself,  and  on  the  part  of  the  woman,  that 
sense  of  his  superiority  out  of  which  trust  and  obe- 
dience involuntarily  flow. 


I 


CHAPTER   VI. 


RELATIVE   DUTIES    OF   PARENTS   AND   CHILDREai   AND  OF  MASTERS   AND   SER- 
VANTS, VS.  1-9. EXHORTATIONS  AND   DIRECTIONS   AS  TO  THE  SPIRITUAL 

CONFLICT,  VS.    10-20. CONCLUSION,  VS.  21-24. 


SECTION  I.— Yb.  1-9. 

1.  Children,  obey  your  parents  in  the  Lord :  for  this  is  right. 

2.  Honour  thy  father  and  mother,  (which  is  the  first  command- 

3.  ment  with  promise,)  that  it  may  be  well  with  thee,  and  thou 

4.  mayest  live  long  on  the  earth.  And,  ye  fathers,  provoke  not 
your  children  to  wrath :  but  bring  them  up  in  the  nurture  and 

5.  admonition  of  the  Lord.  Servants,  be  obedient  to  them  that 
are  your  masters  according  to  the  flesh,  with  fear  and  trembling, 

6.  in  singleness  of  your  heart,  as  unto  Christ ;  not  with  eye-ser- 
vice, as  men-pleasers  ;  but  as  the  servants  of  Christ,  doing  the 

7.  will  of  God  from  the  heart ;  with  good  wUl  doing  service,  as 

8.  to  the  Lord,  and  not  to  men:  knowing  that  whatsoever  good 
ihing  any  man  doeth,  the  same  shall  he  receive  of  the  Lord, 

9.  whether  he  ie  bond  or  free.  And,  ye  masters,  do  the  same 
things  unto  them,  forbearing  threatening :  knowing  that  yom* 
Master  also  is  in  heaven ;  neither  is  there  respect  of  persons 
with  him. 


356  EPHESIAN8, 


ANALYSIS. 

Children  should  obey  their  parents.  This  obedience 
should  be  in  the  Lord,  determined  and  regulated  by  a 
regard  to  Christ,  v,  1,  The  ground  of  the  obligation 
is — 1.  It  is  itself  right.  2.  It  is  enforced  by  an  ex- 
press command  in  the  decalogue,  to  which  a  special 
promise  is  annexed,  vs.  1-3. 

Parents  should  do  nothing  to  cherish  evil  feelings 
in  the  minds  of  their  children,  but  bring  them  up  in 
the  discipline  of  Christianity,  vs.  4,  5. 

Servants  should  be  obedient  to  their  masters.  This 
obedience  should  be  rendered — 1.  With  solicitude.  2. 
with  singleness  of  mind.  3.  As  part  of  their  obedience 
to  Christ,  V.  5.  Therefore,  not  only  when  observed  by 
men  or  from  the  desire  to  please  men,  but  as  serving 
Christ  and  desiring  to  please  him  ;  rendering  their  ser- 
vices with  readiness  as  to  the  Lord  and  not  to  men  ;  be- 
cause they  know  that  at  his  bar  all  men,  whether  bond 
or  free,  shall  be  treated  according  to  their  works,  vs.  6-8. 

Masters  are  to  act  on  the  same  principles  of  regard 
to  the  authority  of  Christ,  and  of  their  responsibility  to 
him  in  their  conduct  towards  their  slaves,  avoiding  all 
harshness,  because  master  and  slave  have  a  common 
Master  in  heaven ;  with  whom  there  is  no  respect  of 
persons,  v.  8. 

COMMENTARY. 

~V.l.  Children,  obey  your  parents.  The  nature  or 
character  of  this  obedience,  is  expressed  by  the  words, 


I 


CHAP.    VI.    VEK.    2.  357 

in  tlu  Lord.  It  should  be  religions  ;  arising  out  of  the 
conviction  that  such  obedience  is  the  will  of  the  Lord. 
This  makes  it  a  higher  service  than  if  rendered  from 
fear  or  from  mere  natural  affection.  It  secures  its 
being  prompt,  cordial  and  universal.  That  KvpLo<;  here 
refers  to  Christ  is  plain  from  the  whole  context.  In  tlie 
preceding  chapter,  v.  21,  we  have  the  general  exhorta- 
tion under  which  this  special  direction  to  children  is 
included,  and  the  obedience  there  required  is  to  be  ren- 
dered in  the  fear  of  Christ.  In  the  following  verses 
also  Kvpto^  constantly  has  this  reference,  and  therefore 
must  have  it  here.  The  ground  of  the  obligation  to  filial 
obedience  is  expressed  in  the  words, /or  this  is  right. 
It  is  not  because  of  the  personal  character  of  the  parent, 
nor  because  of  his  kindness,  nor  on  the  ground  of  ex- 
pediency, but  because  it  is  right ;  an  obligation  arising 
out  of  the  nature  of  the  relation  between  parents  and 
childi-en,  and  which  must  exist  wherever  the  relation 
itself  exists. 

Y.  2.  This  consideration  is  enforced  by  a  reference 
to  the  express  command  of  God.  The  duty  is  so  im- 
portant as  to  be  included  in  that  brief  summary  of  the 
moral  law  given  by  God  on  Mount  Sinai.  It  was  en- 
graven by  the  finger  of  God  on  the  tables  of  stone. 
Honour  thy  father  and  thy  mother.  Any  flagrant 
breach  of  this  command  was,  according  to  the  Mosaic 
law,  pimished  with  death.  To  honour  is  to  reverence  ; 
and,  therefore,  the  command  has  reference  to  the  inward 
feeling  as  well  as  to  the  outward  conduct.  This  pre- 
cept is  said  to  be  Trpcorr],  iv  eVayyeXt'a.    This  may  mean, 


3S8  EPHESIANS, 

it  is  the  first  commandment  in  the  decalogue  whicli  has 
a  specific  promise  attached  ;  for  the  promise  connected 
with  the  second  commandment  does  not  relate  to  the 
observance  of  that  particular  precept,  but  to  keeping 
God's  covenant.  Or  it  may  mean  that  it  is  the  first 
commandment  of  the  second  table  of  the  law,  and  has 
a  promise  annexed ;  or,  nrpcoTr)  may  be  taken  here  as  in 
Mark  12,  28.  30,  in  the  sense  of  chief,  i.  e.  the  first  in 
importance.  The  sense  would  then  be,  'Honour  thy 
father  and  mother;  this  is  the  prime  commandment, 
the  first  in  importance  among  those  relating  to  om* 
social  duties ;  and  it  has  the  specific  promise  annexed. 
It  shall  be  well  with  thee  on  the  earth.'  This  view  of 
the  passage  is  on  the  whole  to  be  preferred.  It  is  not 
likely  that  Paul  would  call  this  "the  first  command- 
ment with  promise,"  when  it  is  in  fact  the  only  com- 
mand in  the  decalogue  which  has  any  specific  promise 
annexed  to  it.  And  to  say  that  it  is  the  first  in  order 
of  arrangement  in  the  second  table  of  the  law,  not  only 
adds  nothing  to  its  importance,  but  supposes  the  apostle 
to  refer  to  a  distinction  between  the  two  tables  of  the 
decalogue,  not  elsewhere  recognized  in  Scripture. 

The  promise  itself  has  a  theocratical  form  in  the  Old 
Testament.  That  is,  it  has  specific  reference  to  pros- 
perity and  length  of  days  in  the  land  which  God  had 
given  to  his  people  as  their  inheritance.  The  apostle 
generalizes  it  by  leaving  out  the  concluding  words,  and 
makes  it  a  promise  not  confined  to  one  land  or  people, 
but  to  obedient  children  every  where.  If  it  be  asked 
whether  obedient  children  are  in  fact  thus  distinguished 


CHAP.  VI.  VER.  4.  359 

by  long  life  and  prosperity?  The  answer  is,  that  this, 
like  all  other  such  promises,  is  a  revelation  of  a  general 
purpose  of  God,  and  makes  known  what  will  be  the 
usual  coui'se  of  his  providence.  That  some  obedient 
childi'en  are  unfortunate  and  short  lived,  is  no  more 
inconsistent  with  this  promise,  than  that  some  diligent 
men  are  poor,  is  inconsistent  with  the  declaration,  '  The 
hand  of  the  diligent  maketh  rich.'  Diligence,  as  a 
general  rule,  does  secure  riches ;  and  obedient  children, 
as  a  general  rule,  are  prosperous  and  happy.  The  gen- 
eral promise  is  fulfilled  to  individuals,  just  so  far  "  as  it 
shall  serve  for  God's  glory,  and  their  own  good." 

Y.  4.  Tlie  duty  of  parents,  who  are  here  represented 
by  the  father,  is  stated  in  a  negative  and  positive  form. 
And  ye  fathers.^  jptovoke  not  your  cliildTen  to  wrath. 
This  is  what  they  are  not  to  do.  Tliey  are  not  to  excite 
the  bad  passions  of  their  children  by  severity,  injustice, 
partiality,  or  unreasonable  exercise  of  authority.  A 
parent  had  better  sow  tares  in  a  field  from  which  he 
expects  to  derive  food  for  himself  and  family,  than  by 
his  own  ill  conduct  nurture  evil  in  the  heart  of  his  child. 
The  positive  part  of  parental  duty  is  expressed  in  the 
comprehensive  direction,  aXV  iKTpe(f)eTe  avra  iv  TraiSeia 
KoX  vovOeaia  Kvplov,  i.  e.  educate  them,  bring  them  up, 
developing  all  their  powers  hy  {iv  instrumental)  the  in- 
struction and  admonition  of  the  Lord.  HaiheCa  is  a 
comprehensive  word ;  it  means  the  training  or  education 
of  a  child,  including  the  whole  process  of  instruction 
and  discipline.  NovOeaia,  from  vovdereco  {vov^,  ridrj/jn) 
to  put  in  tnind,  is  included  under  the  more  general 


360  EPHESIAN8, 

term,  and  is  coiTectly  rendered  admonition.  It  is  the 
act  of  reminding  one  of  liis  faults  or  duties.  Children 
are  not  to  be  allowed  to  grow  up  without  care  or  con- 
trol. They  are  to  be  instructed,  disciplined,  and  ad- 
monished, so  that  they  be  brought  to  knowledge,  self- 
control,  and  obedience.  This  whole  process  of  educa- 
tion is  to  be  religious,  and  not  only  religious,  but 
Christian.  It  is  the  nxLHure  and  admonition  of  the 
Lord^  which  is  the  appointed  and  the  only  effectual 
means  of  attaining  the  end  of  education.  Where  this 
means  is  neglected  or  any  other  substituted  in  its  place, 
the  result  must  be  disastrous  failure.  The  moral  and 
religious  element  of  our  nature  is  just  as  essential  and 
as  universal  as  the  intellectual.  Religion  therefore  is 
as  necessary  to  the  development  of  the  mind  as  knowl- 
edge. And  as  Christianity  is  the  only  true  religion, 
and  God  in  Christ  the  only  true  God,  the  only  possible 
means  of  profitable  education  is  the  nurture  and  ad- 
monition of  the  Lord.  That  is,  the  whole  process  of 
instruction  and  discipline  must  be  that  which  he  pre- 
scribes, and  which  he  administers,  so  that  his  authority 
should  be  brought  into  constant  and  immediate  contact 
with  the  mind,  heart  and  conscience  of  the  child.  It 
will  not  do  for  the  parent  to  present  himself  as  the  ulti- 
mate end,  the  source  of  knowledge  and  possessor  of 
authority  to  determine  truth  and  duty.  This  would  be 
to  give  his  child  a  mere  human  development.  Nor 
will  it  do  for  him  to  urge  and  communicate  every  thing 
on  the  abstract  ground  of  reason  ;  for  that  would  be  to 
merge  his  child  in  nature.     It  is  only  by  making  God, 


CHAP.  VI.    VER.  5.  361 

God  in  Christ,  the  teacher  and  ruler,  on  whose  authority 
every  thing  is  to  be  believed  and  in  obedience  to  whose 
will  every  thing  is  to  be  done,  that  the  ends  of  educa- 
tion can  possibly  be  attained.  It  is  infinite  folly  in 
men  to  assume  to  be  wiser  than  God,  or  to  attempt  to 
accomplish  an  end  by  other  means  than  those  which  he 
has  appointed. 

Y.  5.  The  five  following  verses  treat  of  the  relative 
duties  of  masters  and  servants.  AovXo';  and  Kvpco<;  are 
here  relative  terms,  although  in  Greek  the  antithetical 
term  to  BovXo'i  is  commonly  SecrTror?;?,  as  in  1  Tim.  6, 1 ; 
Titus  2,  9 ;  compare  also  1  Pet.  2,  18.  JovXo^,  from 
Sio),  to  Mnd,  means  a  bondman,  or  slave,  as  distinguished 
from  a  hired  servant,  who  was  called  filadio^  or  fiiaOco- 
t6<;.  That  such  is  its  meaning  here  is  plain  not  only 
from  the  common  usage  of  the  word,  but  also  from  the 
antithesis  between  SovXo<i  and  ikevOepo'i,  Ijond  and  free^ 
in  V.  8.  Kvpio<i  means possesso?',  owner,  master.  It  im- 
plies the  relation  which  a  man  may  bear  both  to  persons 
and  things.  The  nature  of  that  relation,  or  the  kind 
and  degree  of  authority  involved  in  it,  however,  is  not 
determined  by  the  word,  but  in  each  case  by  the  con- 
text. It  is  evident  both  from  the  meaning  of  the  terms 
here  used,  and  from  the  known  historical  fact  that 
slavery  prevailed  throughout  the  Roman  empire  during 
the  apostolic  age,  that  this  and  other  passages  of  the 
New  Testament  refer  to  that  institution.  It  is  dealt 
with  precisely  as  despotism  in  the  State  is  dealt  with. 
It  is  neither  enjoined  nor  forbidden.  It  is  simply 
assumed  to  be  lawful,  so  that  a  Christian  may  consist- 


362  EPHESIANS, 

ently  be  an  autocrat  in  the  State,  or  a  master  of  slares. 
In  this  view  the  scriptural  doctrine  on  this  subject,  dif- 
fers on  the  one  hand,  from  the  doctrine  that  slave-hold- 
ing is  in  itself  sinful,  on  the  ground  that  one  man 
cannot  lawfully  possess  or  exercise  the  rights  and  au- 
thority over  his  fellow-men,  which  are  involved  in  the 
relation  of  a  master  to  his  slaves.  This  of  necessity 
leads  to  setting  up  a  rule  of  faith  and  practice  higher 
than  the  Scriptures,  and  *hus  tends  to  destroy  their 
authority.  It  leads  to  uncharitable  feelings  and  to  un- 
righteous judgments,  as  well  as  to  unwarrantable 
measures  for  abating  the  evil.  On  the  other  hand,  the 
scriptural  doctrine  is  opposed  to  the  opinion  that  slavery 
is  in  itself  a  desirable  institution,  and  as  such  to  be 
cherished  and  perpetuated.  Tliis  leads  to  results  no 
less  deplorable  than  the  other  error.  As  slavery  is 
founded  on  the  inferiority  of  one  class  of  society  to 
another,  the  opinion  that  it  ought  to  be  cherished 
naturally  leads  to  the  adoption  of  means  to  increase  or 
to  perpetuate  that  inferiority,  by  preventing  the  im- 
provement of  the  subject  class.  It  presents  also  a 
strong  temptation  to  deny  the  common  brotherhood  of 
men,  and  to  regard  the  enslaved  as  belonging  to  an 
inferior  race.  The  great  mistake  of  those  who  adopt  the 
former  error,  is — 1.  That  they  assume  the  right  of  pro- 
perty in  the  master  to  extend  to  more  than  the  services 
of  the  slave.  The  only  right  of  property  possible  in  the 
case  is  a  right  to  use  the  slave  as  a  man  possessing  the 
same  nature  with  his  master,  and  may,  by  the  law  of 
God  and  the  constitution  of  things,  be  properly  used. 


CHAP.  VI.    VER.  5.  363 

And  2.  The  confounding  slave-laws  with  slavery,  which 
is  as  unreasonable  as  to  confound  despotism  as  a  form 
of  civil  government,  with  the  laws  of  any  particular 
despotic  state.  Those  laws  may  be  good  or  bad.  Their 
being  bad,  as  they  too  often  are,  does  not  prove  either 
in  the  case  of  despotism  or  slavery  that  the  institution 
itself  is  contrary  to  the  divine  law.  Tlie  mistake  of 
those  who  hold  the  other  extreme  opinion  on  this  sub- 
ject, so  far  as  the  Bible  is  concerned,  is  that  what  the 
Scrijjtures  tolerate  as  lawful  under  given  circumstances, 
may  be  cherished  and  rendered  perpetual.  This  is  as 
unreasonable,  as  to  maintain  that  children  should,  if 
possible,  always  remain  minors. 

Tlie  Bible  method  of  dealing  with  this  and  similar 
institutions  is  to  enforce,  on  all  concerned,  the  great 
principles  of  moral  obligation — assured  that  those  prin- 
ciples, if  allowed  free  scope,  will  put  an  end  to  all  evils 
both  in  the  political  and  social  relations  of  men.  Tlie 
apostle,  therefore,  without  either  denoimcing  or  com 
mending  slavery,  simply  inculcates  on  master  and 
slave  their  appropriate  duty.  On  the  slave  he  enjoins 
the  duty  of  obedience.  In  the  expression,  masters,  ac- 
cording to  the  flesh,  there  is  evidently  an  implied  refer- 
ence to  a  higher  authority.  It  limits  the  authority  of 
the  master  to  what  is  external ;  the  soul  being  left  free. 
The  slave  has  two  masters ;  the  one  Kara  crdpKa,  the 
other  Kara  irvev^ia.  Tlie  one,  man ;  the  other,  Christ. 
The  directions  here  given  relate  to  their  duty  to  the 
former.  As  to  the  nature  of  the  obedience  required, 
the  apostle  teaches — 1.  That  it  should  be  rendered  fiera 


364:  EPHESIAN8, 

(jjo^ov  Kal  Tp6fj,ov,  with  fear  and  tremhling,  i.  e.  with 
conscientious  solicitude.  That  nothing  servile  is  in- 
tended by  these  terms  is  plain  from  the  context,  and 
from  a  comparison  with  other  passages  in  which  the 
same  expression  is  used.  It  is  not  the  fear  of  man,  but 
the  reverential  fear  of  God  of  which  the  apostle  speaks, 
as  what  follows  clearly  proves.  In  1  Cor.  2,  3,  Paul 
tells  the  Corinthians  that  he  came  amons:  them  "  with 
fear  and  trembling ; "  and  in  2  Cor.  7,  15,  he  speaks  of 
their  having  received  Titus,  "  with  fear  and  trembling ; " 
and  in  Phil.  2,  12,  he  exhorts  believers  to  work  out 
their  salvation  "with  fear  and  trembling."  In  all  of 
these  cases  solicitude  to  do  what  is  right  is  all  the 
terms  imply. 

2.  This  obedience  is  to  be  rendered  ev  dirXoTTjrt  t^? 
KapSia^,  with  siTwplioity  of  hearty  i.  e.  with  singleness 
of  mind — meaning  just  what  we  appear  to  mean.  It 
is  opposed  to  hypocrisy,  false  pretence,  deceit  and  cun- 
ning. Compare  Eom.  12,  8  ;  2  Cor.  8,  2 ;  9,  11.  The 
word  aTrXoTT^?  signifies  singleness,  from  a7r\6o9,  onefold, 
as  opposed  to  SiTrXoo?,  twofold,  or,  double.  The  thing 
enjoined  is,  therefore,  the  opposite  of  double-minded- 
ness.  3.  This  obedience  is  to  be  rendered  tw?  tu>  Xpi- 
o-Tw,  as  to  Christ.  Slaves  were  to  regard  their  obe- 
dience to  their  masters  as  part  of  their  obedience  to 
Christ.  This  would  give  it  the  character  of  a  religious 
service,  because  the  motive  is  regard  to  divine  authority, 
and  its  object  is  a  divine  person.  It  thus  ceases  to  be 
servile,  and  becomes  consistent  with  the  highest  mental 
elevation  and  spiritual  freedom. 


CHAP.  VI.  VS.  6,7.  365 

V,  6.  The  apostle  explains  in  the  two  following 
verses  what  he  means  by  simplicity  of  hea/rt,  or  sincere 
obedience.  It  is  not  eye-service.  That  is,  such  service 
as  is  rendered  only  when  the  eye  of  the  master  sees 
what  is  done  ;  as  though  the  only  object  were  to  please 
men.  Servants  are  required  to  act  as  the  SovXot  tov 
Xpta-Tov,  the  slaves  of  Christy  whose  eyes  are  every 
where ;  and,  therefore,  if  their  desire  is  to  please  him, 
they  must  be  as  faithful  in  their  master's  absence  as  in 
his  presence.  JJoiovvre'i  to  '^iXrjfia  tov  Qeov,  doing  the 
will  of  God.  This  is  descriptive  of  the  servants  of 
Christ,  in  opposition  to  men-pleasers.  They  act  from  a 
regard  to  the  will  of  God,  and  from  a  desire  to  please 
him, — e/c  i/ru^^?,  ex  animo,  from  the  soul.  Sometimes 
•^irx,v  means  the  seat  of  the  desires  and  affections,  and 
then  agrees  in  sense  with  KapSia.  Sometimes  the  two 
are  distinguished,  as  in  Mark  12,  30,  "  with  all  the  heart 
{KapSia,)  and  with  all  the  soul  ("^fx^?)."  Here  the  sense 
is,  that  the  principle  of  obedience  is  nothing  external, 
but  is  within.  It  is  an  obedience  which  springs  from 
the  soul — the  whole  inner  man.  These  words  are  com- 
monly and  most  naturally  connected  with  the  preceding 
clause ;  '  doing  the  will  of  the  Lord  from  the  soul.'  By 
many  commentators  and  editors  they  are  connected 
with  what  follows,  '  from  the  soul,  with  good  will,  doing 
service.'  This  gives  Sovk€vovTe<:  two  nearly  equivalent 
qualifying  clauses,  and  leaves  the  preceding  participle 
TToiovvre^  without  any. 

V.  7.  The  whole  character  of  the  obedience  of  the 
slave  is  summed  up  in  this  verse,  SovXevopTe';,  co?  rm  Kvpia 


366  EPHESIANS, 

KoX  ovK  avOpoiTToi^;,  doing  service,  to  the  Lord  a/nd  not  to 
men.  This,  as  the  Scriptures  teach,  is  not  peculiar  to 
the  obedience  of  the  slave  to  his  master,  but  applies  to 
all  other  cases  in  which  obedience  is  required  from  one 
man  to  another.  It  applies  to  children  in  relation  to 
their  parents,  wives  to  husbands,  people  to  magistrates. 
Those  invested  with  lawful  authority  are  the  representa- 
tives of  God.  The  powers  (i.  e.  those  invested  with 
authority)  are  ordained  by  God;  and  therefore  all 
obedience  rendered  to  them  out  of  regard  to  his  will, 
is  obedience  to  Him.  And  as  obedience  to  God  is 
rendered  to  one  infinitely  true  and  good,  it  is  even 
more  elevating  than  obedience  to  truth  and  goodness. 
Foreign  as  all  this  is  to  the  proud  and  rebellious  heart 
of  man,  which  spurns  all  superiority  and  authority, 
it  is  daily  illustrated  by  the  cheerful  and  patient  sub- 
mission of  the  people  of  God  even  to  the  capricious 
and  unreasonable  exercise  of  the  authority  of  those  to 
whom  God  has  placed  them  in  subjection.  It  is  to  be 
remarked  that  the  apostle  presents  this  principle  not 
merely  in  a  religious,  but  a  Christian  form.  We  are 
required  to  do  service,  as  to  the  Lord,  and  not  to  men. 
It  is  to  Christ,  God  manifested  in  the  flesh ;  to  him, 
who  being  in  the  form  of  God,  thought  it  no  robbery  to 
be  equal  with  God,  but  humbled  himself,  taking  on  him 
the  condition  of  a  slave,  fiop(jir}v  SovXov  Xa^cov  ;  it  is  to 
this  infinitely  exalted  and  infinitely  condescending 
Saviour,  who  came  not  to  be  served,  but  to  serve,  that 
the  obedience  of  every  Christian,  whether  servant, 
child,  wife,  or  subject,  is  really  and  consciously  ren- 


CHAT.  VI.  VS.  8,  9.  367 

dered.  Tims  the  most  galling  yoke  is  made  easy,  and 
the  heaviest  burden  light. 

The  words  /^er'  euuoia<i  qualify  BovXevovTe^;,  with  a 
loilling  mind  doing  service.  This  stands  opposed  to  the 
suUenness  and  inward  indignation  with  which  a  service 
extorted  by  fear  of  punishment  is  often  rendered.  No 
service  rendered  to  Christ  can  be  of  that  character.  It 
is  rendered  with  alacrity  and  cheerfulness. 

y.  8.  This  verse  presents  for  the  encouragement  of 
the  slave,  the  elevating  truth  that  all  men  stand  on  a 
level  before  the  bar  of  Christ.  In  him  and  before 
him,  there  is  neither  Jew  nor  Greek,  bond  nor  free, 
male  nor  female,  but  so  far  as  these  external  distinctions 
are  concerned,  all  are  alike.  The  apostle,  therefore, 
says  to  slaves,  render  this  cheerful  obedience,  elh6Te<i 
knowing,  i.  e.  because  ye  know,  tJiat  whatsoever  good 
thing  any  man  doeth,  the  same  shall  he  receive  of  the 
Lord,  whether  he  he  bond  or  free.  In  this  world  some 
men  are  masters  and  some  are  slaves.  In  the  next, 
these  distinctions  will  cease.  There  the  question  will 
be,  not.  Who  is  the  master  ?  and.  Who  the  slave  ?  but 
who  has  done  the  will  of  God  ?  In  this  clause  o  idv  ri 
is  for  o,Tc  idv,  as  it  is  in  Col.  3,  23,  idv  being  for  dv. 
Kofii^ofiac  is  to  receive  for  one  self,  to  receive  back  as  a 
recompense.  2  Cor.  5,  10.  At  the  bar  of  Christ  and 
from  his  hands  every  man  shall  receive  according  to 
his  works,  whether  bond  or  free. 

V.  9.  Having  enjoined  on  slaves  their  peculiar 
duties,  the  apostle  turns  to  masters.  Kal  ol  Kvpiot,  and 
ye  masters.     The  force  of  koI  here  is — '  Not  slaves  only 


368  EPHESIAlifg, 

have  their  duties ;  you  masters  have  your  peculiar  ob- 
ligations.' The  duty  of  masters  is  expressed  by  the 
comprehensive  words,  ra  avra  'iroielTe  tt^o?  avrovf,  do 
the  same  things  towards  them,.  Tliis  does  not  refer  ex- 
clusively to  /ier'  evvoia'i  in  the  preceding  clause,  as 
though  the  sense  were,  'As  slaves  are  to  obey  with 
kind  feeling,  so  masters  are  to  rule  in  the  same  temper.' 
The  reference  is  more  general.  Masters  are  to  act 
towards  their  slaves  with  the  same  regard  to  the  will 
of  God,  with  the  same  recognition  of  the  authority  of 
Christ,  with  the  same  sincerity  and  good  feeling  which 
had  been  enjoined  on  the  slaves  themselves.  Masters 
and  slaves  are  men  and  brethren,  the  same  great  prin- 
ciples of  moral  and  religious  obligation  govern  both 
classes.  In  the  parallel  passage.  Col.  4,  1,  the  expres- 
sion is,  ol  KvpLoi,  TO  SUaiov,  kol  t7)v  laoTrjra  roh  SovXoa 
TrapexecrOe,  ye  masters,  give  unto  your  sei-^ants  that 
v)hich  is  jiist  and  equal.  That  is,  act  towards  them  on 
the  principles  of  justice  and  equity.  Justice  requires 
that  all  their  rights,  as  men,  as  husbands,  and  as  parents 
should  be  regarded.  And  these  rights  are  not  to  be 
determined  by  the  civil  law,  but  by  the  law  of  God. 
"As  the  laws,"  says  Calvin,  "gave  great  license  to 
masters,  many  assumed  that  every  thing  was  lawful 
which  the  civil  statute  allowed;  and  such  was  their 
severity  that  the  Eoman  emperors  were  obliged  to 
restrain  their  tyranny.  But  although  no  edicts  of 
princes  interposed  in  behalf  of  the  slave,  God  concedes 
nothing  to  the  master  beyond  what  the  law  of  love 
allows."    Paul  requires  for  slaves  not  only  what  is 


CHAP.  vi.  VER.  9.  369 

strictly  just,  but  Tj)y  tVoTT^Ta,  What  is  that?  Literally, 
it  is  equality.  This  is  not  only  its  signification,  but  its 
meaning.  Slaves  are  to  be  treated  by  their  masters  on 
the  j)i'inciples  of  equality.  Not  that  they  are  to  be 
equal  with  their  masters  in  authority,  or  station,  or  cir- 
cumstances ;  but  they  are  to  be  treated  as  having,  as 
men,  as  husbands,  and  as  parents,  equal  rights  with  their 
masters.  It  is  just  as  great  a  sin  to  dej)rive  a  slave  of 
the  just  recompense  for  his  labour,  or  to  keep  him  in 
ignorance,  or  to  take  from  him  his  wife  or  child,  as  it  is  to 
act  thus  towards  a  free  man.  This  is  the  equality  which 
the  law  of  God  demands,  and  on  this  princijile  the  final 
judgment  is  to  be  administered.  Christ  will  punish 
the  master  for  defrauding  the  slave  as  severely  as  he 
will  punish  the  slave  for  robbing  his  master.  The  same 
penalty  will  be  inflicted  for  the  violation  of  the  con- 
jugal or  j)arental  rights  of  the  one  as  of  the  other. 
For,  as  the  apostle  adds,  there  is  no  respect  of  persons 
with  him.  At  his  bar  the  question  will  be,  '  What  was 
done  ? '  not  '  Who  did  it  ? '  Paul  carries  this  so  far  as 
to  apply  the  principle  not  only  to  the  acts,  but  to  the 
temper  of  masters.  They  are  not  only  to  act  towards 
their  slaves  on  the  principles  of  justice  and  equity,  but 
are  to  avoid  threatening*  Tliis  includes  all  manifesta- 
tions of  contempt  and  ill-temper,  or  undue  severity. 
All  this  is  enforced  by  the  consideration  that  masters 

*  Minarurn  enim  et  omnis  atrocitatis  hoc  initium  est,  quod  servos  dom- 
ini,  quasi  sua  tantum  causa  natos,  nihilo  pluris  faciunt  quam  pecudes. 
Ergo  sub  una  specie  vetat  ne  conturaeliose  et  atrociter  tractentur. — Calvin. 

> 


370  EPHESIANS, 

have  a  master  in  heaven  to  whom  they  are  responsible 
for  their  treatment  of  their  slaves.  The  common  text 
has  here  the  reading  koX  v/nayv  avro3v  6  Kvpio'i — you?' 
')naste7\  Lackman,  Riickert,  Harless,  Meyer  and  others 
adopt  the  reading  uvtcov  zeal  vfMwv,  of  them  and  of  you. 
i.  e.  your  common  master  as  in  Jieawen. 

It  is  thus  that  the  Holy  Spirit  deals  with  slavery. 
Slaves  are  not  commanded  to  refuse  to  be  slaves,  to 
break  their  bonds  and  repudiate  the  authority  of  their 
masters.  They  are  required  to  obey  with  alacrity  and 
with  a  sincere  desire  to  do  their  duty  to  their  masters, 
as  part  of  their  duty  to  Christ.  Masters  are  not  com- 
manded as  an  immediate  and  imperative  duty  to  eman- 
cipate their  slaves,  but  to  treat  them  according  to  the 
principles  of  justice  and  equity.  It  is  not  to  be  ex- 
pected that  men  of  the  world  will  act  in  conformity 
with  the  Gospel  in  this,  any  more  than  in  other  respects. 
But  believers  will.  And  the  result  of  such  obedience 
if  it  could  become  general  would  be,  that  first  the  evils 
of  slavery,  and  then  slavery  itself,  would  pass  away  as 
naturally  and  as  healthfully  as  children  cease  to  be 
minors. 

SECTION  II.— Vs.  10-24. 

10.  Finally,  my  brethren,  be  strong  in  the  Lord,  and  in  the  power 

11.  of  his  might.    Put  on  the  whole  armour  of  God,  that  ye  may 

12.  be  able  to  stand  against  the  wiles  of  the  devil.  For  we 
wrestle  not  against  flesh  and  blood,  but  against  principalities, 
against  powers,   against  the  rulers  of  the   darkness   of  this 

13.  world,  against  spiritual  Avickedness  in  high  places.  Wherefore 
take  unto  vou  the  whole  armour  of  God,  that  ye  may  be  able 


CHAP.    VI.  371 

to  withstand  in  the  evil  day,  and  having  done  all,  to  stand. 

14.  Stand  therefore,  having  your  loins  girt  abont  with  truth,  and 

15.  having  on  the  breast-plate  of  righteousness ;  and  your  feet  shod 

16.  with  the  preparation  of  the  gospel  of  peace;  above  all,  taking 
the  shield  of  faith,  wherewith  ye  shall  be  able  to  quench  all 

17.  the  fiery  darts  of  the  wicked.  And  take  the  helmet  of  salva- 
tion, and  the  sword  of  the  Spirit,  which  is  the  word  of  God : 

18.  praying  always  with  all  prayer  and  supplication  in  the  Spirit, 
and  watching  thereunto  with  all  perseverance  and  supplication 

19.  for  all  saints ;  and  for  me,  that  utterance  may  be  given  unto 
me,  that  I  may  open  my  mouth  boldly,  to  make  known  thy 

20.  mystery  of  the  gospel,  for  which  I  am  an  ambassador  in  bonds : 

21.  that  therein  I  may  speak  boldly,  as  I  ought  to  speak.  But  that 
ye  also  may  know  my  affairs,  and  how  I  do,  Tychicus,  a  be- 
loved brother  and  faithful  minister  in  the  Lord,  shall  make 

22.  known  to  you  all  things :  whom  I  have  sent  unto  you  for  the 
same  purpose,  that  ye  might  know  our  affairs,  and  that  he 

23.  might  comfort  your  hearts.  Peace  le  to  the  brethren,  and  love 
with  faith  from  God  the  Father  and  the  Lord  Jesus  Christ. 

24.  Grace  le  with  all  them  that  love  our  Lord  Jesus  Christ  in  sin- 
cerity.   Amen. 

ANALYSIS. 

Directions  in  reference  to  the  spiritual  conflict. 
As  such  a  conflict  is  inevitable,  the  believer  should — 
1.  Muster  strength  for  the  struggle.  2.  He  should  seek 
that  strength  from  Christ.  3.  Since  his  enemies  are 
not  human  but  superhuman,  Satan  and  all  the  powers 
of  darkness,  the  believer  needs  not  only  more  than 
human  strength,  but  also  divine  armour.  He  should, 
therefore,  take  the  panoply  of  God,  that  he  may  be 
able  to  stand  in  the  evil  day.     That  panoply  consists — 


372  EPHESIANS, 

1.  In  tlie  knowledge  and  reception  of  tlie  truth.  2.  In 
the  righteousness  of  Christ.  3.  In  the  alacrity  which 
flows  from  the  peace  of  the  Gospel.  4.  In  the  con- 
sciousness of  salvation.  5.  In  faith.  6.  In  the  word 
of  God,  which  is  the  sword  of  the  Spirit, 

To  obtain  strength  to  use  this  armour  aright,  and  to 
secure  victory  for  ourselves  and  for  the  army  of  which 
we  are  a  part,  we  should  pray.  These  prayers  should 
be — 1.  Of  all  kinds.  2.  On  every  occasion.  3.  Impor- 
tunate and  persevering.  4.  By  the  aid  of  the  Holy 
Spirit.     5.  For  all  saints. 

Believing  in  the  efficacy  of  such  prayers,  the  apos- 
tle begs  the  Ephesian  believers  to  pray  for  him,  that 
God  would  enable  him  to  preach  the  Gospel  in  a  suit- 
able manner. 

To  relieve  their  anxiety  he  had  sent  Tychicus  to 
inform  them  of  his  circumstances  and  of  his  health. 

He  invokes  the  Father  and  Son  to  bestow  upon  the 
brethren  the  blessings  of  divine  peace  and  love  united 
with  faith  ;  and  implores  the  special  favour  of  God  for 
all  who  love  the  Lord  Jesus  Christ  with  a  love  that 
cannot  die. 

COMMENT  ABY. 

Y.  10.  Though  the  redemption  purchased  by  Christ, 
as  described  in  this  epistle,  is  so  complete  and  so  free, 
yet  between  the  beginning  and  the  consummation  of 
the  work  there  is  a  protracted  conflict.  This  is  not  a 
figure  of  speech.  It  is  something  real  and  arduous. 
Salvation,  however  gratuitous,  is  not  to  be  obtained 


CHAP.  VI.    VER.  10.  373 

without  great  effort.  The  Christian  conflict  is  not  only 
real,  it  is  difficult  and  dangerous.  It  is  one  in  which 
true  believers  are  often  grievously  wounded  ;  and  mul- 
titudes of  reputed  believers  entirely  succumb.  It  is  one 
also  in  which  great  mistakes  are  often  committed  and 
serious  loss  incurred  from  ignorance  of  its  nature,  and 
of  the  appropriate  means  for  carrying  it  on.  Men  are 
apt  to  regard  it  as  a  mere  moral  conflict  between  rea- 
son and  conscience  on  the  one  side,  and  evil  passions 
on  the  other.  They  therefore  rely  on  their  own  strength, 
and  upon  the  resources  of  nature  for  success.  Against 
these  mistakes  the  apostle  warns  his  readers.  He 
teaches  that  every  thing  pertaining  to  it  is  super- 
natural. The  source  of  strength  is  not  in  nature.  The 
conflict  is  not  between  the  good  and  bad  principles  of 
our  nature.  He  shows  that  we  belong  to  a  spiritual, 
as  well  as  to  a  natural  world,  and  are  engaged  in  a 
combat  in  which  the  higher  powers  of  the  universe  are 
involved  ;  and  that  this  conflict,  on  the  issue  of  which 
our  salvation  depends,  is  not  to  be  carried  on  with 
straws  picked  up  by  the  wayside.  As  we  have  super- 
human enemies  to  contend  with,  we  need  not  only 
superhuman  strength,  but  divine  armour  and  arms. 
The  weapons  of  our  warfare  are  not  natural,  but  divine. 
Finally^  my  hretJiren,  he  strong  in  the  Lord,  to  \ol- 
TTov,  d8e\(f)0i  fiov,  ivhvvafiovade  ev  Kvplw.  He  con- 
cludes his  epistle  so  full  of  elevated  views,  and  so  rich 
in  disclosures  of  the  mysteries  of  redemption,  with 
directions  as  to  the  struggle  necessary  to  secure  salva- 
tion.    His  first  exhortation  is  to  muster  strength  for 


374  EPHESIANS, 

the  inevitable  conflict,  and  to  seek  that  strength  from 
the  right  source.  We  are  to  he  strong  in  the  Lord. 
As  a  branch  separated  from  the  vine,  or  as  a  limb 
severed  from  the  body,  so  is  a  Christian  separated  from 
Christ.  He,  therefore,  who  rushes  into  this  conflict 
without  thinking  of  Christ,  without  putting  his  trust 
in  him,  and  without  continually  looking  to  him  for 
strength  and  regarding  himself  as  a  member  of  his 
bodj,  deriving  all  life  and  vigour  from  him,  is  de- 
mented. He  knows  not  what  he  is  doing.  He  has 
not  strength  even  to  reach  the  fleld.  With  him  the 
whole  conflict  is  a  sham.  The  words  koX  iv  rw  Kpdrec 
T^?  la')(vo<i  avTov  mean,  in  the  vigour  derived  from  his 
strength.  The  vigour  of  a  man's  arm  is  derived  from 
the  strength  of  his  "body.  It  is  only  as  members  of 
Christ's  body  that  we  have  either  life  or  power.  It  is 
not  we  that  live,  but  Christ  that  liveth  in  us  ;  and  the 
strength  which  we  have  is  not  our  own  but  his.  When 
we  are  weak,  then  are  we  strong.  When  most  empty 
of  self,  we  are  most  full  of  God. 

Y.  11.  The  second  direction  has  reference  to  the 
arms  requisite  for  the  successful  conduct  of  this  con- 
flict ;  ivSvaacrOe  ttjv  nravoifkiav  rov  @€ov,  jput  on  the 
whole  armour  of  God.  UavoTrXia,  panoply,  includes 
both  the  defensive  and  ofi'ensive  armour  of  the  soldier. 
The  believer  has  not  only  to  defend  himself,  but  also 
to  attack  his  spiritual  enemies ;  and  the  latter  is  as 
necessary  to  his  safety  as  the  former.  It  will  not  do 
for  him  to  act  only  on  the  defensive,  he  must  endea- 
vour to  subdue  as  well  as  to  resist.     How  this  is  to  be 


CITAP.  VI.    VEK.  11.  375 

done,  the  following  portion  of  the  chapter  teaches. 
The  arinour  of  God^  means  that  armour  which  God 
has  provided  and  which  he  gives.  We  are  thus  taught 
from  the  outset,  that  as  the  strength  which  we  need  is 
not  from  ourselves,  so  neitlier  are  the  means  of  offence 
or  defence.  Kor  are  they  means  of  man's  devising. 
This  is  a  trutli  which  has  been  overlooked  in  all  ages 
of  the  church,  to  the  lamentable  injury  of  the  people 
of  God-  Instead  of  relying  on  the  arms  which  God 
has  provided,  men  have  always  been  disposed  to  trust 
to  those  which  they  provide  for  themselves  or  which 
have  been  prescribed  by  others.  Seclusion  from  the 
world  (i.  e.  flight  rather  than  conflict),  ascetic  and 
ritual  observances,  invocation  of  saints  and  angels,  and 
especially,  celibacy,  voluntary  poverty,  and  monastic 
obedience,  constitute  the  panoply  which  false  religion 
has  substituted  for  the  armour  of  God.  Of  this  fatal 
mistake,  manifested  from  the  beginning,  the  apostle 
treats  at  length  in  his  Epistle  to  the  Colossians,  2, 18-23. 
He  there  exhorts  his  hearers,  not  to  allow  any  one, 
pufted  up  with  carnal  wnsdom,  and  neglecting  Christ, 
the  only  source  of  life  and  strength,  to  despoil  them 
of  their  reward,  through  false  humility  and  the  worship 
of  angels,  commanding  not  to  touch,  or  taste,  or  handle 
this  or  that,  wdiich  methods  of  overcoming  evil  have 
indeed  the  appearance  of  wisdom,  in  humility,  will- 
worship,  and  neglect  of  the  body,  but  not  the  reality, 
and  only  serve  to  satisfy  the  flesh.  They  increase  the 
evil  which  they  are  professedly  designed  to  overcome. 
A  more  accurate  description  could  not  be  given  histori 


376 


EPHESIAJSrS, 


cally,  than  is  liere  given  prophetically,  of  the  means 
substituted  by  carnal  wisdom  for  the  armour  of  God. 
Calling  on  saints  and  angels,  humility  in  the  sense  of 
self-degradation,  or  submitting  our  will  to  human  au- 
thority, neglecting  the  body,  or  ascetic  observances, 
abstaining  from  things  lawful,  uncommanded  rites  and 
ordinances,  observing  months  and  days — these  are  the 
arms  with  which  the  church  in  her  apostasy  has  ar- 
rayed her  children  for  this  warfare.  These  are  by 
name  enumerated  and  condemned  by  the  apostle,  who 
directs  us  to  clothe  ourselves  with  the  panoply  of  God, 
which  he  proceeds  to  describe  in  detail. 

lT/30?  TO  hvvaaOai  vfia<i  aTTjvai  irpo'i  ra?  fieOohelas 
Tov  hia^okov.  This  divine  armour  is  necessary  to  en- 
able us  to  stand  against  the  wiles  of  the  devil.  If  our 
adversary  was  a  man,  and  possessed  nothing  beyond 
human  strength,  ingenuity,  and  cunning,  we  might 
defend  ourselves  by  human  means.  But  as  we  have 
to  contend  with  Satan,  we  need  the  armour  of  God. 
One  part  of  the  Bible  of  course  supposes  every  other 
part  to  be  true.  If  it  is  not  true  that  there  is  such  a 
being  as  Satan,  or  that  he  possesses  great  power  and 
intelligence,  or  that  he  has  access  to  the  minds  of  men 
and  exerts  his  power  for  their  destruction  ;  if  all  this  is 
obsolete,  then  there  is  no  real  necessity  for  supernatural 
power  or  for  supernatural  means  of  defence.  If  Satan 
and  Satanic  influence  are  fables  or  figures,  then  all  the 
rest  of  the  representations  concerning  this  spiritual 
conflict  is  emj)ty  metaphor.  But  if  one  part  of  this 
representation  is  literally  true,  the  other  has  a  corre- 


CHAP.  VI.    VS.  11.  12.  3Y7 

sponding  deptli  and  reality  of  meaning.  If  Satan  is 
really  the  prince  of  the  powers  of  darkness,  ruler  and 
god  of  this  world ;  if  he  is  the  author  of  physical  and 
moral  evil  ;  the  great  enemy  of  God,  of  Christ  and  of 
his  people,  full  of  cunning  and  malice  ;  if  he  is  con- 
stantly seeking  whom  he  may  destroy,  seducing  men 
into  sin,  blinding  their  minds  and  suggesting  evil  and 
sceptical  thoughts  ;  if  all  this  is  true,  then  to  be  ignor- 
ant of  it,  or  to  deny  it,  or  to  enter  on  this  conflict  as 
though  it  were  merely  a  struggle  between  the  good 
and  bad  principles  in  our  own  hearts,  is  to  rush  blind- 
fold to  destruction. 

Y.  12.  This  is  the  point  on  which  the  apostle  most 
earnestly  insists.  He  would  awaken  his  readers  to  a 
due  sense  of  the  power  of  the  adversaries  with  whom 
they  are  to  contend.  He  lifts  the  vail  and  discloses  to 
them  the  spiritual  world ;  the  hosts  of  the  kingdom 
of  darkness.  We  have  to  stand  against  the  wiles  of 
the  devil,  6tl  ouk  eanv  rjficv  i)  TrdXij  Trpo?  al/j,a  Kai 
adpKa,  hecause  our  conjlict  is  not  with  flesh  and  hlood., 
i.  e.  with  men.  The  word  iraXr]  means  a  lorcstling. 
The  apostle  either  changes  the  figure  immediately,  or 
he  uses  the  word  here  in  a  more  general  sense.  The 
'  latter  is  the  more  probable.  "  Flesh  and  blood  "  does 
not  here  or  any  where  else,  mean  our  corrupt  nature, 
as  flesh  by  itself  so  often  means  ;  but  men.  So  in  Gal. 
1,  16,  "  I  conferred  not  with  flesh  and  blood,"  means, 
'  I  did  not  consult  with  man.'  Tlie  apostle  after  his 
conversion  sought  no  instruction  or  counsel  from  man  ; 
all  his  knowledge  of  the  Gospel  was  received  by  im- 
mediate revelation. 


378  EPHESIANS, 

Our  conflict  is  not  witli  man,  hut  against  princi- 
palities, against  powers,  against  the  rulcTS  of  the  darh- 
ness  of  this  loorld,  against  spiritual  wickedness  in  high 
places.  The  signification  of  the  terms  here  used,  the 
context,  and  the  analogy  of  Scriptm'e,  render  it  certain 
that  the  reference  is  to  evil  spirits.  They  are  called  in 
Scripture  oatf.t6vca,  demons,  who  are  declared  to  be 
fallen  angels,  2  Pet.  2,  -i;  Jude  6,  and  are  now  subject 
to  Satan  their  prince.  They  are  called  ap-^al,  princes, 
tliose  who  are  first  or  high  in  rank ;  and  i^ovalai,  poten- 
tates, those  invested  with  authority.  These  terms  have 
probably  reference  to  the  relation  of  the  spirits  among 
themselves.  The  designation  KO(T/j,oKpdrope<i,  rulers  of 
the  world,  expresses  the  power  or  authority  which  they 
exercise  over  the  world.  Tlie  K6afio<i,  i.  e.  mankind, 
is  subject  to  them  ;  comp.  2  Cor.  4,  4 ;  John  16,  11. 
The  word  is  properly  used  only  of  those  rulers  whose 
dominion  was  universal.  And  in  this  sense  the  Jews 
called  the  angel  of  death  Koa/xoKparcop.  In  the  follow- 
ing clause  Toy  cTKOTovt;  rov  al(ovo<i  tovtov,  of  the  dark- 
ness of  this  world  /  the  words  tov  alo)vo<;,  on  the 
authority  of  the  best  manuscripts,  are  generally  omit- 
ted. The  sense  is  substantially  the  same  whichever 
reading  be  adopted.  These  evil  spirits  are  the  rulers 
of  this  darkness.  The  meaning  either  is,  that  they 
reign  over  the  existing  state  of  ignorance  and  aliena- 
tion from  God ;  i.  e.  the  world  in  its  apostasy  is  sub- 
ject to  their  control ;  or  this  darkness  is  equivalent  to 
kingdom  of  darkness.  Rulers  of  the  kingdom  of  dark- 
ness, which  includes  in  it,  according  to  the  scriptural 


CHAP.  VI.   VEK.  12.  379 

doctrine,  the  world  as  distinguished  from  the  true  peo- 
ple of  God.  The  word  aKOTo^  is  used  elsewhere,  the 
abstract  for  the  concrete,  for  those  in  darkness,  i.  e.  for 
those  who  belong  to,  or  constitute  the  kingdom  of 
darkness,  Luke  22,  53  ;  Col.  1, 13.  Our  conflict,  there- 
fore, is  with  the  potentates  who  are  rulers  of  the  king- 
dom of  darkness  as  it  now  is. 

They  are  further  called  ra  Trvev/xarLKo,  t?}?  Trovijpia^, 
spiritual  wickedness,  as  the  phrase  is  rendered  in  our 
version.  But  this  cannot  be  its  meaning ;  it  is  not 
wickedness  in  the  abstract,  but  wicked  spirits,  the 
context  and  the  force  of  the  words  themselves  show  to 
be  intended.  Beza  and  others  understand  the  words 
as  equivalent  to  Trvev/JbartKal  •n-ovTjplai,  spiritual  loicJced- 
nesses.  This  would  give  a  good  sense.  As  these  spirits 
are  called  apxai  and  e^ovaiat,  so  they  may  be  called 
TTOVTjplai.  But  ra  TrvevfiariKa  T7J<i  Trovrjpla'i  cannot  be 
resolved  into  irvevixaTiKal  irovqpiaL.  Ta  irveviiariKa  is 
equivalent  to  ra  irvevp,ara,  as  in  so  many  other  cases 
the  neuter  adjective  in  the  singular  or  plural  is  used 
substantively,  as  to  Ittttikov,  the  cavalry;  ra  alxfJ'd- 
Xcora,  the  captivity,  i.e.  captives.  Spirits  of  wicked- 
ness then  means  wicked  spirits.  The  beings  whom  the 
apostle  in  the  preceding  clauses  describes  as  principali- 
ties, powers,  and  rulers,  he  here  calls  wicked  spirits, 
to  express  their  character  and  nature. 

The  principal  difficulty  in  this  verse  concerns  the 
words  iv  rot?  e-TrovpavioL^.  A  very  large  class  of  com- 
mentators, ancient  and  modern,  connect  them  with  the 
beginning  of  the  verse,  and  translate,  "  our  conflict  is 


380  EPHESIAJS'S, 

for  heavenly  things  ; "  heaven  is  the  prize  for  which 
we  contend.  There  are  two  objections  to  this  inter- 
pretation, which  are  generally  considered  decisive, 
although  the  sense  is  good  and  appropriate.  The  one 
is,  that  eV  roU  iTTovpavioL<i  always  in  this  Epistle  means 
heaven  /  and  the  other  is  that  iv  does  not  mean  for. 
The  connection  is  with  the  preceding  clause.  These 
wicked  spirits  are  said  to  be  in  heaven.  But  what 
does  that  mean  ?  Many  say  that  heaven  here  means 
our  atmosphere,  which  is  assumed  to  be  the  dwelling- 
place  of  evil  spirits  ;  see  2,  2.  But  tcl  eirovpavLa  is 
not  elsewhere  in  this  Epistle  used  for  the  atmosiDheric 
heavens ;  neither  do  the  Scriptures  give  any  counte- 
nance to  the  popular  opinion  of  the  ancient  world, 
that  the  air  is  the  region  of  spirits  ;  nor  does  this  idea 
harmonize  with  the  context.  It  is  no  exaltation  of  the 
power  of  these  spirits  to  refer  to  them  as  dwelling  in 
our  atmosphere.  JChe  whole  context,  however,  shows 
that  the  design  of  the  apostle  is  to  present  the  formida- 
ble character  of  our  adversaries  in  the  most  impressive 
point  of  view.  Others  suppose  that  Paul  means  to 
refer  to  the  former,  and  not  to  the  present  residence 
of  these  exalted  beings.  They  are  fallen  angels,  who 
once  dwelt  in  heaven.  But  this  is  obviously  incon- 
sistent with  the  natural  meaning  of  his  words.  He 
speaks  of  them  as  in  heaven.  It  is  better  to  take  the 
word  heaven  in  a  wide  sense.  It  is  very  often  used 
antithetically  to  the  word  earth.  '  Heaven  and  earth,' 
include  the  whole  universe.  Those  who  do  not  belong 
to  the  earth  belong  to  heaven.     All  intelligent  beings 


CHAP.  VI.  VS.  12.  13.  381 

are  terrestrial  or  celestial.  Of  the  latter  class  some  arc 
good  and  some  are  bad,  as  of  the  angels  some  are  holy 
and  some  unholy.  These  principalities  and  potentates, 
these  rulers  and  spirits  of  wickedness,  are  not  earthly 
magnates,  they  belong  to  the  order  of  celestial  intelh- 
gences,  and  therefore  are  the  more  to  be  dreaded,  and 
something  more  than  human  strength  and  earthly 
armour  is  required  for  the  conflict  to  which  the  apostle 
refers.  This  indicates  the  connection  with  the  follow- 
ing verse. 

Y.  13.  Wherefore,  i.  e.  because  you  have  such 
formidable  enemies,  and  because  the  conflict  is  inevi-  \ 
table,  avaXd^ere  ttjv  TravoirKiav  tov  ©eov,  not  only 
arm  yourselves,  but  take  the  panoply  of  God  ;  no  other 
is  adequate  to  the  emergency.  "Iva  hvvqOrjre  dvTiaTfj- 
vai  iv  rfi  rj/xepa  rfj  Trovrjpa,  in  order  that  ye  may  he  able 
to  withstand,  i.  e.  successfully  to  resist,  in  the  evil  day. 
The  evil  day  is  the  day  of  trial.  Ps.  41,  2,  "  The  Lord 
will  deliver  him  in  the  time  of  trouble  ; "  or  as  it  is  in 
the  Sept.  ev  rjfiepa  irovqpa  ;  and  Ps.  49,  5,  "  Wherefore 
should  I  fear  in  the  days  of  evil ;  "  Sept.  iv  i^fiepa  tto- 
vqpa.  The  day  here  referred  to  is  the  definite  day  when 
the  enemies  previously  mentioned  shall  make  their 
assault.  This  however  is  not  to  be  understood  with 
special,  much  less  with  exclusive,  reference  to  the  last 
great  conflict  with  the  powers  of  darkness  which  is  to 
take  place  before  the  second  advent.  Tlie  whole  ex- 
hortation has  reference  to  the  present  duty  of  believers. 
They  are  at  once  to  assume  their  armour,  and  be 
always  prepared  for  the  attacks  of  their  formidable 
enemies. 


382  EPHESIANS, 

Kal  airavTa  KaTepyacrdfievoc  crrrjvaL,  and  Jiaving 
done  all  to  stand.  This  is  understood  by  many  to  refer 
to  the  preparation  for  conflict.  Having  made  every 
preparation,  stand  ready  for  the  assault.  But  that  idea 
is  included  in  the  former  part  of  the  verse.  Others  take 
Karepyd^eadaL  in  the  sense  of  dehellare,  mncere  y  having 
overcome  all  opposition,  or  conquered  all,  stand.  The 
ordinary  sense  of  the  word  includes  that  idea.  '  Hav- 
ing done  all  that  pertains  to  the  combat,  to  stand ; ' 
i.  e.  That  you  may  be  able,  after  the  conflict  is  over, 
to  maintain  your  ground  as  victors. 

V.  14.  With  the  flowing  garments  of  the  East,  the 
first  thing  to  be  done  in  preparing  for  any  active  work, 
was  to  gird  the  loins.  The  apostle  therefore  says, 
ar7]Te  ovv  TrepL^coa-ajxevoc  ri]V  6a<^vv  vfxcov  iv  dXrjdeia, 
stand  tlierefore  having  your  loins  girt  about  with  truth. 
By  truth.,  here  is  not  to  be  understood  divine  truth  as 
objectively  revealed,  i.  e.  the  word  of  God  ;  for  that  is 
mentioned  in  the  following  verse  as  the  sword.  Nor 
does  it  mean  sincerity  of  mind.)  for  that  is  a  natural 
virtue,  and  does  not  belong  to  the  armour  of  God ; 
which  according  to  the  context  consists  of  supernatural 
gifts  and  graces.  But  it  means  truth  subjectively  con- 
sidered ;  that  is,  the  knowledge  and  belief  of  the  truth. 
This  is  the  first  and  indispensable  qualification  for  a 
Christian  soldier.  To  enter  on  this  spiritual  conflict 
ignorant  or  doubting,  would  be  to  enter  battle  blind 
and  lame.  As  the  girdle  gives  strength  and  freedom 
of  action,  and  therefore  confidence,  so  does  the  truth 
when  spiritually  apprehended  and  believed.     Let  not 


CHAP.  VI.    VEK.  14.  383 

any  one  imagine  that  lie  is  prepared  to  withstand  the 
assaults  of  the  powers  of  darkness,  if  his  mind  is  stored 
with  his  own  theories  or  with  the  speculations  of  other 
men.  I^othing  but  the  truth  of  God  clearly  understood 
and  cordially  embraced  wull  enable  him  to  keep  his 
feet  for  a  moment,  before  these  celestial  potentates. 
Reason,  tradition,  speculative  conviction,  dead  ortho- 
doxy, are  a  girdle  of  spider-webs.  Tliey  give  way  at 
the  first  onset.  Truth  alone,  as  abiding  in  the  mind 
in  the  form  of  divine  knowledge,  can  give  strength  or 
confidence  even  in  the  ordinary  conflicts  of  the  Chris- 
tian life,  much  more  in  any  really  "  evil  day." 

Kal  ivSvadfievoL  tov  ^(opaxa  t^9  hiKacoavvrj^,  and  hav- 
ing ^it  on  the  hreast-^late  of  righteousness.  Tlie  ^<opa^ 
was  the  "  armour  covering  the  body  from  the  neck  to 
the  thighs,  consisting  of  two  parts,  one  covering  the 
front  and  the  other  the  back."  A  warrior  without  his 
^wpa^  was  naked,  exposed  to  every  thrust  of  his 
enemy,  and  even  to  every  casual  dart.  In  such  a 
state  flight  or  death  is  inevitable.  What  is  that 
righteousness,  which  in  the  spiritual  armour  answers 
to  the  cuirass  ?  Many  say  it  is  our  own  righteousness, 
integrity,  or  rectitude  of  mind.  But  this  is  no  protec- 
tion. It  cannot  resist  the  accusations  of  conscience, 
the  whispers  of  despondency,  the  power  of  temptation, 
much  less  the  severity  of  the  law,  or  the  assaults  of 
Satan.  What  Paul  desired  for  himself  was  not  to  have 
on  his  own  righteousness,  but  the  righteousness  which 
is  of  God  by  faith ;  Phil.  3,  8.  9.  And  tliis,  doubtless, 
is  the  rio-hteousness  which  he  here  urores  believers  to 


384  EPHESIJLNS, 

put  on  as  a  breast-plate.  It  is  an  infinitely  perfect 
righteousness,  consisting  in  the  obedience  and  suffer- 
ings of  the  Son  of  God,  which  satisfies  all  the  demands 
of  the  divine  law  and  justice  ;  and  which  is  a  sure 
defence  against  all  assaults  whether  from  within  or 
from  without.  As  in  no  case  in  this  connection  does 
the  apostle  refer  to  any  merely  moral  virtue  as  consti- 
tuting the  armour  of  the  Christian,  so  neither  does  he 
here.  This  is  the  less  probable,  inasmuch  as  righteous- 
ness in  the  subjective  sense,  is  included  in  the  idea 
expressed  by  the  word  truth  in  the  preceding  clause. 
It  is  the  spirit  of  the  context  which  determines  the 
meaning  to  be  put  on  the  terms  here  used.  For  al- 
though righteousness  is  used  so  frequently  by  the  aj)os- 
tle  for  the  rigliteousness  of  God  by  faith,  yet  in  itself 
it  may  of  course  express  personal  rectitude  or  justice. 
In  Is.  59,  lY,  Jehovah  is  described  as  putting  "  on 
righteousness  as  a  breast-plate,  and  a  helmet  of  salva- 
tion on  his  head  ; "  as  in  Is.  11,  5,  it  is  said  of  the 
Messiah,  "  righteousness  shall  be  the  girdle  of  his  loins, 
and  faithfulness  the  girdle  of  his  reins." 

Y.  15.  In  ancient  warfare  which  was  in  a  large 
measure  carried  on  by  hand-to-hand  combats,  swift- 
ness of  foot  was  one  of  the  most  important  qualifica- 
tions for  a  good  soldier.  To  this  the  apostle  refers 
when  he  exhorts  his  readers  to  have  their  feet  shod, 
ev  eroifiaala  rov  evayjeXlov  t^  elprjvrj<i,  with  the  jp^'e- 
jparation  of  the  gospel  of  peace.  According  to  one 
explanation  evajyeXiov  is  the  genitive  of  apposition, 
and  the  Gospel  is  the  ercifiacrla  with  which  the  Chris- 


CHAP.  VI.  VS.  15.  16.  385 

tian  is  to  be  snod.  Then  the  idea  is  either  that  the 
Gospel  is  something  firm  on  which  we  can  rest  with 
confidence ;  or  it  is  something  that  gives  alacrity,  adding 
as  it  were  wings  to  the  feet.  Others  take  evayyeXiov  as 
the  genitive  of  the  object,  and  eToc/xaala  for  readiness 
or  alacrity.  The  sense  would  then  be,  '  Your  feet  shod 
with  alacrity  for  the  Gospel,'  i.  e.  for  its  defence  or 
propagation.  The  simplest  interpretation  and  that  best 
suited  to  the  context,  is  that  evayyekiov  is  the  genitive 
of  the  source,  and  the  sense  is,  '  Your  feet  shod  with  the 
alacrity  which  the  Gospel  of  peace  gives.'  As  the 
Gospel  secures  our  peace  with  God,  and  gives  the 
assurance  of  his  favour,  it  produces  that  joyful  alacrity 
of  mind  which  is  essential  to  success  in  the  spiritual 
conflict.  All  doubt  tends  to  weakness,  and  despair  is 
death. 

Y.  16.  ^Eirl  "Trdacv,  in  addition  to  all  /  not  above 
all  as  of  greatest  importance.  Besides  the  portions 
of  armour  already  mentioned,  they  were  to  take  tov 
^vpeov  rf]';  Tricrrea)?,  the  shield  of  faith.  Ovpeo'i,  liter- 
ally, a  door,  and  tiien  a  large  oblong  shield,  like  a  door. 
Being  four  feet  long  by  two  and  a  half  broad,  it  com- 
pletely covered  the  body,  and  was  essential  to  the 
safety  of  the  combatant.  Hence  the  appropriateness 
of  the  apostle's  metaphor.  Such  a  protection,  and  thus 
essential,  is  faith.  The  more  various  the  uses  of  a  shield, 
the  more  suitable  is  the  illustration.  Tlie  faith  here 
intended  is  tliat  by  which  we  are  justified,  and  recon- 
ciled to  God  through  the  blood  of  Christ.  It  is  that 
faith  of  which  Christ  is  the  object ;  which  receives  him 

25 


386  EPHEsiAjsrs, 

as  the  Son  of  God  and  the  Saviour  of  men.  It  is  the 
faith  which  is  the  substance  of  things  hoped  for  and 
the  evidence  of  things  not  seen  ;  which  at  once  appre- 
hends or  discerns,  and  receives  the  things  of  the  Spirit. 
It  overcomes  the  world,  as  is  proved  by  so  many  ex- 
amples in  the  twelfth  chapter  of  the  Epistle  to  the 
Hebrews.  Faith  being  in  itself  so  mighty,  and  having 
from  the  beginning  proved  itself  so  efficacious,  the 
apostle  adds,  eV  «5  hwrjo-eade  irdvra  ra  ^e\r}  rov  ttovt}- 
pov  ra  Treirupco/jbiva  a-/3ia-ai,  whereby  ye  shall  he  able  to 
quench  all  the  fiery  darts  of  the  evil  one.  Tlie  obvious 
allusion  here  is  to  those  missiles  employed  in  ancient 
warfare,  around  which  combustible  materials  were 
bound,  which  were  ignited  and  projected  against  the 
enemy.  Eeference  to  these  fiery  darts  is  made  in  Ps. 
7,  13,  "  He  will  make  his  arrows  burning  arrows ; " 
see  Alexander  on  the  Psalms.  These  darts  are  said  to 
be  Tov  TTovripov,  not  of  the  wicked,  as  the  words  are 
translated  in  the  English  Yersion,  but  of  the  evil  one, 
i.  e.  of  the  devil.  Comp.  Matt.  13,  19.  38.  In  the 
latter  passage  6  •7rovr)p6<;  is  explained  in  ver.  39,  6  Bid- 
/3o\o9.  See  also  1  John  2,  13  ;  3,  12  ;  5,  18,  and  other 
passages.  As  burning  arrows  not  only  pierced  but  set 
on  fire  what  they  pierced,  they  were  doubly  danger- 
ous. They  serve  here  therefore  as  the  symbol  of  the 
fierce  onsets  of  Satan.  He  showers  arrows  of  fire  on 
the  soul  of  the  believer ;  who,  if  unprotected  by  the 
shield  of  faith,  would  soon  perish.  It  is  a  common 
experience  of  the  people  of  God  that  at  times  horrible 
thoughts,  unholy,  blasphemous,  skeptical,  malignant, 


CHAP.  VI.  VS.  16.  17.  387 

crowd  upon  the  mind,  which  cannot  be  accounted  for 
on  any  ordinary  law  of  mental  action,  and  which  can- 
not be  dislodged.  They  stick  like  burning  arrows ; 
and  fill  the  soul  with  agony.  They  can  be  quenched 
only  by  faith ;  by  calling  on  Christ  for  help.  Tliese, 
however,  are  not  the  only  kind  of  fiery  darts  ;  nor  are 
they  the  most  dangerous.  Tliere  are  others  which 
enkindle  passion,  inflame  ambition,  excite  cupidity, 
pride,  discontent,  or  vanity  ;  producing  a  flame  which 
our  deceitful  heart  is  not  so  prompt  to  extinguish,  and 
which  is  often  allowed  to  burn  until  it  produces  great 
injury  and  even  destruction.  Against  these  most  dan- 
gerous weapons  of  the  evil  one,  the  only  protection  is 
faith.  It  is  only  by  looking  to  Christ  and  earnestly 
invoking  his  interposition  in  our  behalf  that  we  can 
resist  these  insidious  assaults,  which  inflame  evil  with- 
out the  warning  of  pain.  The  reference  of  the  passage, 
however,  is  not  to  be  confined  to  any  particular  forms 
of  temptation.  The  allusion  is  general  to  all  those 
attacks  of  Satan,  by  which  the  peace  and  safety  of  the 
believer  are  specially  endangered. 

Y.  17.  The  most  ornamental  part  of  ancient  armour, 
and  scarcely  less  important  than  the  breast-plate  or  the 
shield,  was  the  helmet.  The  Christian,  therefore,  is 
exhorted  to  take  rrjp  7repLK€(f}a\alav  rov  acoTTjpiou,  the 
helmet  of  salvation.  According  to  the  analogy  of  the 
preceding  expressions,  "  the  breast-plate  of  righteous- 
ness," and  "  shield  of  faith,"  salvation  is  itself  the 
helmet.  Tliat  which  adorns  and  protects  the  Christian, 
which  enables  him  to  hold  up  his  head  with  confidence 


388  EPHEsiAjsrs, 

and  joy,  is  the  fact  that  he  is  saved.  He  is  one  of  the 
redeemed,  translated  from  the  kingdom  of  darkness 
into  the  kingdom  of  God's  dear  Son.  If  still  under 
condemnation,  if  still  estranged  from  God,  a  foreigner 
and  alien,  without  God  and  without  Christ,  he  could 
have  no  courage  to  enter  into  this  conflict.  It  is  he- 
cause  he  is  a  fellow-citizen  of  the  saints,  a  child  of  God, 
a  partaker  of  the  salvation  of  the  Gospel,  that  he  can 
face  even  the  most  potent  enemies  with  confidence, 
knowing  that  he  shall  be  brought  ofi^  more  than  con- 
queror through  him  that  loved  him ;  Rom.  8,  37.  When 
in  1  Thess.  5,  8,  the  apostle  sj)eaks  of  the  hope  of  sal- 
vation as  the  Christian's  helmet,  he  presents  the  same 
idea  in  a  different  form.  The  latter  passage  does  not 
authorize  us  to  understand,  in  this  place,  "  helmet  of 
salvation"  as  a  figurative  designation  of  liojpe.  The 
two  passages  though  alike  are  not  identical.  In  the 
one  salvation  is  said  to  be  our  helmet,  in  the  other, 
hope  ;  just  as  in  one  place  "  faith  and  love  "  are  said 
to  be  our  breast-plate,  and  in  another,  righteousness. 

The  armour  hitherto  mentioned  is  defensive.  The 
only  offensive  weapon  of  the  Christian  is  "  the  sword  of 
the  Spirit."  Here  tov  irvevixaro'i  cannot  be  the  genitive 
of  apposition.  The  Spirit  is  not  the  sword ;  this  would 
be  incongruous,  as  the  sword  is  something  which  the 
soldier  wields,  but  the  Christian  cannot  thus  control 
the  Spirit.  Besides,  the  explanation  immediately  fol- 
lows, which  is  the  word  of  God.  "  Tlie  sword  of  the 
Spirit "  means  the  sword  which  the  Spirit  gives.  By 
the  prifia  Oeov  is  not  to  be  understood  the  divine  pre- 


CHAP.  VI.  VS.  17.  18.  389 

cepts,  nor  the  tiireatenings  of  God  against  his  enemies. 
There  is  nothing  to  limit  the  expression.  It  is  that 
which  God  has  spoken,  his  word,  the  Bible.  Tliis  is 
sharper  than  any  two-edged  sword.  It  is  the  wisdom 
of  God  and  the  power  of  God.  It  has  a  self-evidencing 
light.  It  commends  itself  to  the  reason  and  conscience. 
It  has  the  power  not  only  of  truth,  but  of  divine  truth. 
Our  Lord  promised  to  give  to  his  disciples  a  word  and 
wisdom  which  all  their  adversaries  should  not  be  able 
to  gainsay  or  resist.  In  opposition  to  all  error,  to  all 
false  philosophy,  to  all  false  principles  of  morals,  to  all 
the  sophistries  of  vice,  to  all  the  suggestions  of  the 
devil,  the  sole,  simple,  and  sufficient  answer  is  the 
word  of  God.  This  puts  to  flight  all  the  powers  of 
darkness.  The  Christian  finds  this  to  be  true  in  his 
individual  experience.  It  dissipates  his  doubts  ;  it 
drives  away  his  fears  ;  it  delivers  him  from  the  power 
of  Satan.  It  is  also  the  experience  of  the  church  col- 
lective. All  her  triumphs  over  sin  and  error  have  been 
effected  by  the  word  of  God.  So  long  as  she  uses  this 
and  relies  on  it  alone,  she  goes  on  conquering ;  but 
when  any  thing  else,  be  it  reason,  science,  tradition,  or 
the  commandments  of  men,  is  allowed  to  take  its  place 
or  to  share  its  office,  then  the  church,  or  the  Christian, 
is  at  the  mercy  of  the  adversary.  Hoc  signo  vinces — 
the  apostle  may  be  understood  to  say  to  every  believer 
and  to  the  whole  church. 

Y.  18.  It  is  not  armour  or  weapons  which  make 
the  warrior.  There  must  be  courage  and  strength ; 
and  even  then  he  often  needs  help.     As  the  Christian 


390  EPHESIANS, 

has  no  resources  of  strength  in  himself,  and  can  suc- 
ceed only  as  aided  from  above,  the  apostle  urges  the 
duty  of  prayer.  The  believer  is — 1.  To  avail  himself 
of  all  kinds  of  prayer.  2.  He  is  to  pray  on  every  suit- 
able occasion.  3.  He  is  to  pray  in  the  Spirit.  4.  He 
is  to  be  alert  and  persevering  in  the  discharge  of  this 
duty.  5.  He  is  to  pray  for  all  the  saints ;  and  the 
Ephesians  were  urged  by  the  apostle  to  pray  for  him. 
The  connection  of  this  verse  is  with  ffTrjre  ovp  of 
ver.  14.  "  Stand,  therefore,  with  all  prayer  and  sup- 
plication, praying  on  every  occasion,  in  the  Spirit." 
zJta  7rd(Tr)<i  7rpo'i€V)(r]<;  koI  8e?;o-e&)9,  may  be  connected 
with  the  following  participle  irpo'ievxpiiGvoi,  as  has  been 
done  by  our  translators,  who  render  the  passage, 
"  praying  with  all  prayer  and  supplication."  But  this 
renders  the  passage  tautological.  Others  take  this 
clause  by  itself,  and  understand  ht,d  as  expressing  the 
condition  or  circumstances.  '  Stand,  therefore,  with  all 
prayer,  praying  at  all  times,'  &c.  As  to  the  difference 
between  irpo'^evxn  and  Siijai^,  prayer  and  swpplication, 
some  say  that  the  former  has  for  its  object  the  attain- 
ing of  good ;  the  latter,  the  avoidance  of  evil  or  deliver- 
ance from  it.  The  usage  of  the  words  does  not  sustain 
that  view.  The  more  common  opinion  is  that  the  dis- 
tinction is  twofold ;  first,  that  irposevx/i  is  addressed 
only  to  God,  whereas  8e'7;o-t?  may  be  addressed  to  men ; 
and  secondly,  that  the  former  includes  all  address  to 
God,  while  the  latter  is  limited  to  petition.  The  ex- 
pression all  prayer,  means  all  kinds  of  prayer,  oral  and 
mental,  ejaculatory  and  formal.     Tlie  prayers  which 


CHAP.  VI.    VER.  18.  391 

Paul  would  have  the  Christian  warrior  use,  are  not 
merely  those  of  the  closet  and  of  stated  seasons,  but 
also  those  habitual  and  occasional  aspirations,  and  out- 
goings of  the  heart  after  God,  which  a  constant  sense 
of  his  nearness  and  a  constant  sense  of  our  necessity 
must  j)roduce. 

Not  only  must  all  kinds  of  prayer  be  used,  but 
believers  should  pray  iv  iravrl  Kaipw,  on  eveinj  occasion  / 
on  every  emergency.  This  constancy  in  prayer  is 
commanded  by  our  Lord,  Luke  18,  1,  "  Men  ought 
always  to  pray  and  not  to  faint."  In  1  Thess.  5,  17, 
the  apostle  exhorts  believers  to  "  pray  without  ceas- 
ing." It  is  obvious,  therefore,  that  prayer  includes  all 
converse  with  God,  and  is  the  expression  of  all  our 
feelings  and  desires  which  terminate  in  him.  In 
the  scriptural  sense  of  the  term,  therefore,  it  is  pos- 
sible that  a  man  should  pray  almost  literally  without 
ceasing. 

The  third  direction  is,  to  pray  eV  izveviiaTi.  This 
does  not  mean  inwardly^  or,  with  the  heart  /  non  voce 
tantum,  sed  et  animo,  as  Grotius  explains  it ;  but  it 
means  under  the  influence  of  the  Spirit,  and  with  his 
assistance,  whose  gi'acious  office  it  is  to  teach  us  how 
to  pray,  and  to  make  intercessions  for  us  with  groanings 
that  cannot  be  uttered  ;  Kom.  8,  26.  The  fourth  direc-- 
tion  has  reference  to  alertness  and  perseverance  in. 
prayer ;  et?  avjo  tovto  aypvirvovvre'^,  watching  imto 
this  very  thing.  This  very  thing  is  that  of  which  he 
had  been  speaking,  viz.  praying  in  the  Spirit.  It  was 
in  reference  to  that  duty  they  were  to  be  wakeful  and 


392  EPHESIANS, 

vigilant,  not  allowing  themselves  to  become  weary  or 
negligent.  ^Ev  Trday  Trpo^Kapreprjaei  koI  Be-qcret,  irepX 
TTuvTwv  Twv  dyicov,  with  cell  perseverance  and  supplica- 
tion for  all  saints.  "  Perseverance  and  supplication  " 
amounts  to  persevering  or  importunate  supplication. 
In  Rom.  12,  12,  the  expression  is,  Ty  7rpo<?evxiJ  rrpo'i- 
KapT6povvTe<?,  continuing  instant  in  prayer.  This  per- 
severing supplication  is  to  be  offered  for  all  the  saints. 
The  conflict  of  which  the  apostle  has  been  speaking  is 
not  merely  a  single  combat  between  the  individual 
Christian  and  Satan,  but  also  a  war  between  the  people 
of  God  and  the  powers  of  darkness.  No  soldier  enter- 
ing battle  prays  for  himself  alone,  but  for  all  his  fellow- 
soldiers  also.  They  form  one  army,  and  the  success  of 
one  is  the  success  of  all.  In  like  manner  Christians 
are  united  as  one  army,  and  therefore  have  a  common 
cause  ;  and  each  must  pray  for  all.  Such  is  the  com- 
munion of  saints,  as  set  forth  in  this  Epistle  and  in  other 
parts  of  Scripture,  that  they  can  no  more  fail  to  take 
this  interest  in  each  other's  welfare,  than  the  hand 
can  fail  to  sympathize  with  the  foot. 

Y.  19.  The  importance  which  the  apostle  attributed 
to  intercessory  prayer  and  his  faith  in  its  eflicacy  are 
evident  from  the  frequency  with  which  he  enjoins  the 
duty,  and  from  the  earnestness  with  which  he  solicits 
such  prayers  in  his  own  behalf.  What  the  apostle 
wishes  the  Ephesians  to  pray  for,  was  not  any  temporal 
blessing,  not  even  his  deliverance  from  bonds,  that  he 
might  be  at  liberty  more  freely  to  preach  the  Gospel, 
but  that  God  would  enable  him  to  preach  with  the 


CHAP,  VI.    VEE.  19.  393 

freedom  and  boldness  with  wliicli  he  ought  to  preach  : 
iva  fioi  SoOfj  \6yo<i  iv  avoi^ei  rod  ar6[xaro<i  jxov  iv  irap- 
p7](rla,  jvcopiaat,  ktX.  Our  translators  have  para- 
phrased this  clause  thus,  that  utterance  may  he  given 
tne^  that  I  may  open  Tny  mouth  loldly  to  maTce  Icnown^  &c. 
Tlie  literal  translation  is,  that  utterance  may  he  given 
m^e  in  opening  m^y  mouth,  with  holdness  to  make 
known,  &c.  What  Paul  desired  was  divine  assistance 
in  preaching.  He  begs  his  reader  to  pray  Iva  fxoL  hoOfi 
\6jo<i,  that  the  power  of  speech,  or  freedom  of  utter- 
ance, Tnight  he  given  to  him,  when  he  opened  his  mouth. 
Paul  says,  2  Cor.  11,  6,  that  he  was  tStcoxT;?  tw  \6<^w, 
rude  in  speech.  The  word  X070?  itself  has  at  times 
the  metonjmical  sense  here  given  to  it,  and  therefore 
iv  avoi^ei  rov  ar6[JiaTo<i  is  most  naturally  taken  without 
emphasis  as  equivalent  to,  when  I  open  my  Tnouth, 
i.  e.  when  called  upon  to  speak.  Calvin  and  many 
others  lay  the  principal  stress  on  those  words,  and  make 
with  opening  of  the  mouth  equivalent  to  with  open 
mouth,  pleno  ore  et  intrepida  lingua,  as  Calvin  ex- 
presses it.  Os  opertum  cupit,  quod  crumpet  in  liqui- 
dam  et  firmam  confessionera.  Ore  enim  semiclauso 
proferuntur  ambigua  et  perplexa  responsa.  Tliis,  how- 
ever, is  to  anticipate  what  is  expressed  by  eV  irapprjo-ia 
yvcopiacu.  Others  connect  both  iv  avoi^ei  tov  crrofMaTO'^ 
and  iv  'n-apprjaia  with  yvwpiaai,  '  to  make  known  with 
the  opening  of  the  mouth,  with  boldness  the  mys- 
tery,' &c.  This  is  the  construction  which  our  trans- 
lators seemed  to  have  assumed.  But  this  is  very 
unnatural,  from  the  position  of  the  words  and  relation 


394 


EPHESIANS. 


of  the  clauses.  Ilapprjaia  {irdv  prjai^^,  the  speahing  out 
all,  freespokenness.  Here  the  dative  with  eV  may  be 
taken  adverbially,  freely,  holdly  /  keeping  nothing 
back,  but  making  an  open,  undisguised  declaration  of 
the  Gospel.  This  includes,  however,  the  idea  of  frank- 
ness and  boldness  of  spirit,  of  which  this  unrestrained 
declaration  of  the  truth  is  the  expression.  MvaTijptov 
Tov  euayyeXiov,  inystery  of  the  Oospel  /  the  Gospel 
itself  is  the  mystery,  or  divine  revelation.  It  is  that 
system  of  truth  which  had  been  kept  secret  with  God, 
but  which  is  now  revealed  unto  our  glory ;  1  Cor. 
2,7. 

Y.  20.  'TTrep  ov,  for  the  sake  of  which  Gospel, 
irpea^evwv  iv  aXvaet  elfMi,  Jam  an  ambassador  in  honds. 
An  ambassador  is  one  through  whom  a  sovereign 
speaks.  "  We  are  ambassadors  for  Christ,  as  though 
God  did  beseech  you  by  us :  we  pray  you  in  Christ's 
stead  be  ye  reconciled  with  God  ; "  2  Cor.  5,  20.  The 
apostles,  as  sent  by  Christ  with  authority  to  speak  in 
his  name,  and  to  negotiate  with  men,  proposing  the 
terms  of  reconciliation  and  urging  their  acceptance, 
were  in  an  eminent  sense  his  ambassadors.  As  all 
ministers  are  sent  by  Christ  and  are  commissioned  by 
him  to  propose  the  terms  of  salvation,  they  too  are 
entitled  to  the  same  honourable  designation.  Paul  was 
an  ambassador  in  bonds,  and  yet  he  did  not  lose  his 
courage  but  preached  with  as  much  boldness  as  ever. 

"Iva  ev  avTut  Trapprjaida-ay/xat,  that  therein  I  may 
speak  holdly.  This  may  be  taken  as  depending  on  Xva 
hoOfi   of  ver.  19.     The  sense  would  then  be,    '  That 


CHAT.  VI.  VS.  20.  21.  395 

utterance  may  be  given  to  me — that  I  may  speak 
boldly.'  But  the  preceding  iv  irapprjaia  jvoopiaai  de  • 
pends  on  iva  8o6fj.  The  two  clauses  are  rather  parallel, 
Paul  desired  that  the  Ephesiaus  should  pray,  'That 
utterance  should  be  given  him — that  is,  that  he  might 
preach  boldly  ; '  m  Bel  yue  XaXiiaai,  as  I  ought  to  sjpedk. 
It  becomes  the  man  who  is  an  ambassador  of  God,  to 
speak  with  boldness,  assured  of  the  truth  and  import- 
ance of  the  message  which  he  has  to  deliver.  Tliat 
even  Paul  should  solicit  the  prayers  of  Christians  that 
he  might  be  able  to  preach  the  Gospel  aright,  shows 
the  sense  he  had  at  once  of  the  difficulty  and  of  the 
importance  of  the  work. 

V.  21.  In  conclusion  the  apostle  informs  the  Ephe- 
siaus that  he  had  sent  Tychicus  to  them  to  relieve  their 
anxiety  concerning  him  ;  'iva  Se  etS^jTe  Kai  Li/iet?,  hut 
that  ye  also  may  know,  i.  e.  you  as  well  as  other  Chris- 
tian friends  who  had  manifested  solicitude  about  me 
in  my  bonds ;  xa  Kar  i/ii,  the  things  which  concern  me, 
i.  e.  my  circumstances  ;  ti  Trpdao-co,  not  what  I  do,  for 
that  they  knew  already ;  but  how  I  do.  His  health 
as  well  as  his  situation  was  a  matter  of  anxiety  to  his 
friends.  Tychicus  shall  make  all  known  to  you  ;  6  ciya- 
7rr]T6<i  d8e\(f)0<i  Koi  irLaro'^  StdKOVO<;  iv  Kvpiw  ;  this  admits 
of  a  twofold  interpretation.  It  may  mean  that  Tychi- 
cus was  Paul's  Siukovo^,  servant  as  well  as  his  brother. 
This  view  is  commended,  though  not  adopted  by  Cal- 
vin, and  is  advocated  by  many  of  the  best  commen- 
tators, on  the  ground  that  it  is  most  natural  that  the 
two  words  d8€\(f)b<i  and  SidKovo<;  should  have  the  same 


396  EPHESIANS, 

reference,  "  my  beloved  brother  and  faitbful  servant ; " 
and  that  in  so  many  other  places  Paul  speaks  of  those 
who  attended  him  and  in  various  forms  served  him. 
The  words  ev  Kvpiw,  according  to  this  view,  belong 
equally  to  both  words.  He  was  a  brother  as  well  as  a 
servant  in  the  Lord,  i.  e.  a  Christian  brother  and  ser- 
vant. It  is  more  common,  however,  to  understand  the 
apostle  as  commending  Tychicus  as  a  faithful  minister 
of  the  Gospel.  In  Col.  4,  Y,  he  is  called  a  fellow- 
servant,  which  favours  the  assumption  that  he  was  a 
fellow-labourer  in  the  ministry.  He  is  mentioned  in 
Acts  20,  4  ;  2  Tim.  4,  12  ;  Tit.  3,  12.  J^Tone  of  these 
passages,  however,  throws  any  light  on  his  relation 
to  the  apostle  further  than  that  he  was  one  of  his 
attendants.  As,  however,  in  the  next  verse  Paul  says 
he  had  sent  him  not  only  that  they  might  know  his 
aifairs,  but  also,  irapaKokearj  Ta<i  KapSla?  vfioov,  that  he 
might  comfort  your  hearts  ;  the  probability  is  altoge- 
ther in  favour  of  his  being  a  minister  of  Christ,  who 
could  communicate  to  the  Ephesians  not  only  the  con- 
solation of  favourable  intelligence  concerning  Paul, 
but  the  higher  consolations  of  the  Gospel. 

V.  23.  Elprjvrj  Tol<;  dSeX^oU,  peace  he  to  the  brethren. 
This  is  the  usual  form  of  salutation  or  benediction.  It 
is  not  concord,  but  all  the  fruits  of  %a/}i9  or  favour  of 
God.  Kal  dyaTrr]  fiera  Trto-Teco?,  this  does  not  mean 
love  together  with  faith,  as  though  two  distinct  bless- 
ings were  intended  ;  but  rather  love  united  with  faith. 
Faith  they  had  ;  Paul's  prayer  was  that  love  might  be 
connected  with  it.     The  love  intended  must  be  bro- 


CHAP.  VI.  VEE.  24.  397 

therlj  love.  Tliese  blessings  are  sought  diro  Geov 
irarpb'i  koI  Kvpiov  ^Ir](Tov  Xpicrrov,  from  God  the  Fa- 
ther and  the  Lord  Jesus  Christ.  The  Father  and  Son 
are  united  as  objects  of  worship  and  the  source  of  spir- 
itual and  saving  blessing.  He  from  whom  Paul 
sought  these  blessings,  is  he  to  whom  those  who  need 
them  must  look  in  order  to  obtain  them. 

V.  24.  True  to  the  last,  as  a  needle  to  the  pole,  the 
apostle  turns  to  Christ,  and  implores  the  divine  favour 
on  all  who  love  our  Lord  Jesus  Christ  in  sincerity. 
The  words  iv  dcpdapala  rendered  in  sincerity,  are  so 
understood  by  Erasmus  and  Calvin,  and  by  many 
others.  There  is  however  great  diversity  of  opinion 
as  to  their  true  meaning,  ^A(pdapaia  signifies  inem'- 
Tv/ption,  as  in  1  Cor.  15,  53.  54,  Set  yap  to  ^daprov 
rovTO  ivBvaaadaL  d(pdapaLav,  for  this  coi^rujptible  must 
put  on  incorrujption.  Hence  it  means  im/mortality  as 
in  Rom.  2,  7 ;  2  Tim.  1, 10,  Some  connect  tliese  words 
with  'Irjaovv  Xpiarov,  Christ  in  immortality,  i.  e. 
Christ  glorified.  Others  connect  them  with  %a/7i9  and 
give  ev  the  force  of  eh  ;  '  grace  unto  immortality,  or 
to  eternity  ;  everlasting  grace.'  Others  adopting  the 
same  construction,  render  the  passage,  '  grace  with 
immortality,  i.  e,  eternal  life,'  The  only  natural  con- 
struction is  with  d'yairoiVTOiv ;  then  the  meaning  is 
either  that  expressed  in  our  Version,  "  Wlio  love  our 
Lord  Jesus  Christ  in  sincerity  ; "  or,  '  with  constancy ;  * 
that  is,  with  a  deathless  or  immortal  love.  In  either 
case,  the  general  idea  is  the  same.  The  divine  favour 
rests  on  those  to  whom  the  Lord  Jesus  is  the  supreme 


398  EPHESIANS,    CHAP.  VI.    VER.  24. 

object  of  love.  In  1  Cor.  16, 22,  Paul  sajs,  " If  any  man 
love  not  our  Lord  Jesus  Christ,  let  him  be  Anathema 
Maranatha."  These  passages,  though  so  dissimilar, 
both  teach  that  love  to  Christ  is  the  indispensable  con- 
dition of  salvation.  There  must  be  an  adequate  reason 
for  this.  Want  of  love  for  Christ  must  deserve  final 
perdition,  and  love  to  him  must  include  preparation 
for  heaven.  Tliis  of  necessity  supposes  Christ  to  be 
God.  Want  of  love  to  him  must  imply  enmity  to  God. 
It  is  all  a  delusion  for  any  one  to  think  he  can  love  the 
Infinite  Spirit  as  manifested  in  nature,  or  in  the  Scrip- 
tures, if  he  does  not  recognize  and  love  that  same  God 
in  the  clearest  revelation  of  his  character,  in  his  most 
definite  personal  manifestation,  and  in  his  most  intimate 
relation  to  us,  as  partaking  our  nature,  loving  us,  and 
giving  Iiimself  for  us.  Love  to  Christ  includes  adoring 
admiration  of  his  person,  desire  for  his  presence,  zeal 
for  his  glory,  and  devotion  to  his  service.  It  need  not 
be  ecstatic,  but  it  must  be  controlling. 


THE    END. 


I 


BS2695 .H688 

A  commentary  on  the  Epistle  to  the 

Princeton  Theological  Seminary-Speer  Library 


1    1012  00013  9768 


DATE  DUE 


HIGHSMITH  #45115 


